LIBRARY 

OF  THE 

UNIVERSITY  OF  CALIFORNIA. 


OF* 

Mrs.  SARAH  P.  WALSWORTH. 


Received  October, 
Accessions  No.fTJ  J  tf  /  .      Class  No. 


BOOKSEUJ 

ACBBBN.  N. 


LECTURES 


UNIVERSALI^M 


BY 


REV.  JOEL  PARKER,  D.  D., 


PRESIDENT  OF 


THE  TJNIO^'jI 


EOLofclCAL   SEMINARY,    NEW  YORK. 


NEW   YORK: 
JOHN  S.  TAYLOR  &  CO., 

BRICK   CHURCH    CHAPEL,    145  NASSAU   STREET, 
OPPOSITE  THE  TRACT   HOUSE. 

1841. 


-P3 


Entered  according  to  the  Act  of  Congress,  in  the  year  1841,  by 

JOHN  S.  TAYLOR, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for 
the  Southern  District  of  New  York. 


S.   W.   BENEDICT,    PRINTER,  128    FULTON'ST. 


PREFACE. 


THE  most  successful  method  of  overcoming  error,  is 
by  the  exhibition  of  truth.  The  student,  that  would  be 
thoroughly  furnished,  and  prepared  to  contend  with  all 
the  Protean  forms  of  false  doctrine,  must,  it  is  true 
follow  it  per  ambages,  and  understand  all  its  hateful 
shapes.  But,  to  attain  the  most  important  ends  of  popu- 
lar instruction,  the  symmetrical  form  and  luminous  aspect 
of  truth  must  be  mainly  exhibited.  Error  may  be  present- 
ed. But  she  should  be  seen  only  as  a  sly  and  ugly  hag, 
peeping  out  from  her  lurking  places,  while  Truth,  the 
"  daughter  of  the  skies,"  should  step  boldly  forth,  and 
walk  up  and  down  before  the  eyes  of  the  reader, 
displaying  her  golden  robes,  her  lovely  countenance, 
and  all  her  winning  attractions. 

The  following  pages  were,  in  great  part,  written 
about  thirteen  years  since.  They  were  first  delivered 


IV  PREFACE.  gk 

to  the  Third  Presbyterian  Church  in  Rochester.  Un- 
til their  publication  had  been  earnestly  solicited  by 
numerous  friends,  no  such  disposal  of  them  had  been 
anticipated.  An  edition  of  one  thousand  copies  was 
very  quickly  exhausted,  and  a  second  edition  of  fifteen 
hundred  was  published  in  this  city.  The  work  has 
been  out  of  print  for  several  years.  On  revising  it,  the 
reflection  very  naturally  arose,  that  the  author  is,  even 
at  a  maturer  age,  responsible  for  leaving  it  in  its  then 
present  condition,  or  for  improving  it.  The  preferred 
alternative  was  that  of  being  responsible  for  the  work, 
in  a  more  complete  form.  In  the  revision,  several  of 
the  Lectures  have  scarcely  been  changed  at  all,  except 
by  some  slight  improvements  in  the  phraseology.  The 
fifth  Lecture  has  been  recast,  and  a  new  shape  has 
been  given  to  the  discussion,  in  order  to  meet,  if  possi- 
ble, a  feeling  which  extensively  prevails  in  regard  to 
the  apparent  inconsistency  of  eternal  punishment  with 
the  Divine  justice.  The  sixth  is  entirely  new,  and  is 
intended  to  accomplish  the  same  end  respecting  the 
apparent  inconsistency  of  eternal  punishment  with  the 
Divine  goodness. 

If  it  be  thought  an  objection  to  the  book,  as  a  system 
of  Lectures  on  Universalism,  that  it  has  not  entered 


PREFACE.  V 

fully  into  the  later  view  of  Universalists,  the  reply  is, 
our  title  may  be  ill  advised,  but  the  design  with  which 
the  Lectures  were  written,  has  nevertheless  been  accom- 
plished. It  is  believed,  that  men  first  become  Univer- 
salists  by  means  of  the  arguments  and  objections  speci- 
fied in  this  volume,  and  our  object  has  been  rather  to 
deal  with  those  minds,  which,  as  yet,  only  exhibit  the 
premonitory  symptoms.  There  is  less  encouragement 
to  attempt  anything,  after  the  fatal  collapse  has  palpa- 
bly ensued. 

A  friend  of  Dr.  Edwards,  once  said  to  him,  when 
speaking  of  his  work  against  Chauncy,  "  you  have  not 
only  answered  Dr.  Chauncy,  but  all  the  Universalists 
that  ever  did  write,  or  ever  shall  write."  And  thus  it 
will  be  found.  The  work  of  Dr.  Edwards  is  the  great 
Thesaurus  of  instruction  on  the  subject  of  future  pun- 
ishment. We  gladly  acknowledge  our  indebtedness  to 
it  for  whatever  is  of  most  value  in  our  second  Lecture. 
We  are  also  indebted  to  the  general  scope  of  that  re- 
markable book,  for  the  suggestion  that  the  true 
method  of  encountering  Universalism  with  the  greatest 
success,  is  by  building  up  a  systematic  and  firm  structure 
of  truth,  which  shall  stand  as  a  barrier  against  Univer- 
salism in  any  and  every  form.  There  are  forms  of 


VI  PREFACE. 

error  mixed  in  with  the  writings  of  those  who  call 
themselves  Universalists,  which  are  properly  considered 
in  treatises  on  Deism,  and  the  grosser  shapes  of  bald  in- 
fidelity. Such  views  have  been  purposely  left  out  of 
this  course  of  Lectures  for  two  reasons.  They  have 
been  treated  abundantly  by  writers  on  infidelity,  and 
properly  belong  to  that  branch  of  Christian  polemics. 
Then,  again,  since  '  evil  communications  corrupt  good 
manners,'  it  becomes  a  question  whether  the  popular 
mind,  is  not  more  injured  by  the  bare  statement  of  views 
so  shocking,  than  it  is  benefited  by  the  most  triumphant 
refutation  of  them.  The  best  reason  that  I  am  able  to 
give  for  offering  this  enlarged  edition  to  the  Christian 
public,  is  found  in  the  frequent  testimony  of  individuals, 
that  they  were  saved  from  the  maelstroom  of  Univer- 
salism  by  the  perusal  of  a  former  edition. 

That  similar  effects  may  be  multiplied,  and  that  those 
disciples  of  Christ  who  may  favor  it  with  a  perusal, 
may,  by  its  means,  find  their  faith  confirmed  in  the  great 
and  solemn  truths  connected  with  a  deliverance  of  the 
soul  from  eternal  punishment,  is  the  prayer  of 

THE   AUTHOR. 


CONTENTS, 


LECTURE  I. 

DIRECT   ARGUMENTS   FROM    THE    SCRIPTURES, 

SOME  PORTION  OF    THE    HUMAN    RACE    WILL    ACTUALLY   SUFFER 

ETERNAL  PUNISHMENT.  15 

I.  Argument  founded  upon  the  Promises  of  the  Gospel.  18 

II.  Argument  founded  on  those    texts  of   Scripture  which 
place  in  contrast  the  future  destiny  of  the  righteous  and 
wicked. 85 

III.  Argument  founded  upon  that  class   of  citations  from 
the  Scriptures  which  represents  men  as  in  danger  of  eter- 
nal punishment. 28 

IV.  Argument  founded  upon  a  class  of  texts  which  repre- 
sents the  punishment  of  some  men  as  remediless.        .        31 


Vlll  CONTENTS. 

LECTURE  II. 

EXAMINATION   OF    ARGUMENTS     AGAINST    ETERNAL     PUNISH- 
MENT. 

I.  ARGUMENTS  FROM  THE  JUSTICE  OF  GOD.        .        .        38 
II.  ARGUMENTS  FROM  THE  GOODNESS  OF  GOD.  .        .        .49 

III.  ARGUMENTS  FROM  THE  ATONEMENT  OF  CHRIST.    .        51 

IV.  ALLEGED  PROOFS  FROM  THE  SACRED  SCRIPTURES.    ' .    53 


LECTURE  III. 

AN  ARGUMENT  FROM  THE  PROVIDENCE  OF  GOD  TOWARDS  THE 
RIGHTEOUS  AND  THE  WICKED. 


LECTURE  IV. 

ARGUMENT     AGAINST     UNIVERSALISM     DEDUCED     FROM     ITS 
MORAL    INFLUENCE. 

UNIVERSALISM  DOES  NOT  PRODUCE  A  RELIGIOUS  LIFE  ;  WHILE  THE 
SYSTEM  OPPOSED  TO  IT  DOES  PRODUCE  GENUINE  PRACTICAL 

PIETY.  96 


CONTENTS.  IX 

I.  The  system  which  contains  the  doctrine  of  eternal  pun- 
ishment, induces  many  persons    to  come  out  from  the 
world,  by  an  open  and  public  profession  of  their  faith  in 
Christ ;  but  Universalism  does  not  produce  such  results.        96 

II.  That  system  which  contains  the  doctrine  of  punishment 
leads  to  a  life  of  prayer,  but  Universalism  does  not.        .        99 

III.  That  system  which  contains  the  doctrine  of  eternal  pun- 
ishment leads  m'en  to  active  exertions  to  send  the  Gospel 

to  the  destitute  ;  but  Universalism  does  not.        .        .          103 

IV.  That  system  which  contains  the  doctrine  of  eternal  pun- 
ishment, often  reclaims  men  from  vicious  habits  and  from  a 

life  of  sin  ;  but  Universalism  does  not 10(5 

V.  That  system  wlxich  contains  the  doctrine  of  eternal  pun- 
ishment, never  occasions  distress  to  those  who  rely  upon  it 
in  a  dying  hour ;  but  Uuiversalism  often  leads  to  the  most 
distressing  apprehensions  on  a  death-bed.    .        .        .          110 


LECTURE  V. 

ETERNAL     PUNISHMENT    NOT     INCONSISTENT     WITH     DIVINE 
JUSTICE. 

THE   DOCTRINE  OF   ETERNAL    PUNISHMENT  HAS   NO   APPARENT  INCON- 
SISTENCY WITH  THE  PRINCIPLES  OF  JUSTICE.  117 

I.  The  analogies  between  our  primary  notions  of  justice 


:  CONTENTS. 

and  the  idea  of  e*  jrnal  punishment,  go  far  to  create  the  pre- 
sumption that  such  a  punishment  implies  nothing  contrary 
to  simple  justice.  .  ;  .  .  .  .  118 

II.  There  are  good  reasons  for  thinking  that  no  other  penalty 
to  the  Divine  law  could  produce  so  much  holiness  and  hap- 
piness  in  the  universe  as  eternal  punishment.       .        .      •  126 

III.  It  is  not  unreasonable  to  suppose,  that  the  guilt  of  sinners 
deserves  eternal  punishment,  when  we  consider  the  nature 
ofsin 129 

IV.  The  fact  that  sinners,  when  convinced  of  sin,  feel  that 
they  deserve  eternal  punishment 132 


LECTURE  VI. 

DIFFICULTY  FROM    THE    DIVINE  GOODNESS   CONSIDERED. 
UNDER  THE  GOVERNMENT  OF  GOD  THERE  is  A  GENERAL  AND 

VAST  PREPONDERANCE  OF  GOOD  OVER  EVIL.  142 

The  remedy  for  sin  greatly  preponderates  over  the  evil.      .      143 
The    good  influences    introduced  by    the   Gospel,    greatly 
exceed  those  malign  influences  which  tend  to  aggravate  and 
perpetuate  the  power  of  sin 145 

Happiness  greatly  preponderates  over  misery,  under  the  Di- 
vine government ,      149 

The  number  of  the  saved  will  greatly  exceed  the  number 
ot  the  lost 150 


CONTENTS. 

LECTURE  VII. 

CONCLUSION. 

RECAPITULATION  OF  THE  ARGUMENTS  OF  THE  FOREGOING 
LECTURES. 

ARGUMENT  FROM  THE  CONNECTION  OF  THESE  ARGUMENTS 

WITH  ONE  ANOTHER. 


LECTURES  ON  UNIVERSALISM. 


LECTURE  I. 

DIRECT  ARGUMENTS  FROM  THE  SCRIPTURES. 

"  Strive  to  enter  in  at  the  strait  gate ;  for  many,  I  say  unto  you, 
will  seek  to  enter  in  and  shall  not  be  able.  When  once  the  master  of 
the  house  is  risen  up  and  hath  shut  to  the  door,  and  ye  begin  to  stand 
without,  and  to  knock  at  the  door,  saying,  Lord,  Lord,  open  unto  us ; 
and  he  shall  answer  and  say  unto  you,  I  know  you  not  whence  ye 
are :  Then  shall  ye  begin  to  say,  we  have  eaten  and  drunk  in  thy 
presence,  and  thou  hast  taught  in  our  streets.  But  he  shall  say  I  tell 
you  I  know  you  not  whence  ye  are  ;  depart  from  me  all  ye  workers 
of  iniquity.  There  shall  be  weeping  and  gnashing  of  teeth,  when 
ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets  in 
the  kingdom  of  God,  and  you  yourselves  thrust  out.  And  they  shall 
come  from  the  east,  and  from  the  west,  and  from  the  north,  and  from 
the  south,  and  shall  sit  down  in  the  kingdom  of  God.  And  behold 
there  are  last  which  shall  be  first,  and  there  are  first  which  shall  be 
last."— Luke  xiii.  24—30. 

THE  instructions  of  our  Savior  were  all  of  a  weighty 
and  important  character.  When  he  touched  upon  the 
most  common  topics,  it  was  not  with  any  common  design. 


14  LECTURES   ON   UNIVERSALISM. 

The  glory  of  God,  and  the  ultimate  happiness  of  men, 
plainly  engrossed  all  his  affections,  and  controlled  his 
whole  conduct.  The  purity  and  extent  of  the  law,  the 
richness  of  Divine  mercy,  the  glory  of  Divine  justice, 
and  the  eternal  rewards  of  a  future  state,  were  topics 
which  mingled  themselves  with  his  common  discourse. 
In  the  text  just  cited  he  urges  men  to  make  a  vigorous 
effort  to  enter  upon  that  course  of  life  which  conducts 
the  soul  to  heaven. 

The'word  "  strive,"  here  used,  is  derived  from  a  term 
signifying  a  contest.  Its  force,  therefore,  is  much  like 
this — make  a  determined  and  mighty  effort  to  enter 
upon  the  way  to  heaven ;  an  effort  such  as  men  do 
when  they  meet  at  some  disputed  pass,  and  when  with 
the  shock  of  arms,  and  in  the  struggle  of  a  charge, 
they  contend  for  honor  and  victory  and  life.  The  mo- 
tive by  which  he  enforces  his  exhortation  is  drawn  from 
the  fact  that  many  will  fail  to  obtain  the  blessing  to- 
wards which  he  had  directed  their  attention.  "  Strive 
to  enter  in  at  the  strait  gate ;  for  many  I  say  unto  you 
will  seek  to  enter  in,  and  shall  not  be  able  when  once 
the  master  of  the  house  is  risen  up  and  hath  shut  to  the 
door." 

With  this  brief  explication  of  the  text,  I  propose,  as 
the  object  of  this  course  of  Lectures,  to  establish  the 
truth  of  the  following  proposition  : — 


LECTURES    ON   UNIVERSALISM.  15 

SOME  PORTION  OF  THE  HUMAN  RACE  WILL  ACTUALLY  SUFFER 
ETERNAL  PUNISHMENT. 

Before  entering  upon  our  argument,  however,  permit 
me  to  bespeak  your  attention  to  the  importance  of  the 
subject,  and  to  the  propriety  of  an  ample  and  thorough 
investigation.  The  doctrine  of  punishment  suited  to 
the  demerit  of  crime,  lies  at  the  foundation  of  all  go- 
vernment by  law.  The  moral  rectitude  of  such  govern- 
ment depends  upon  the  proper  apportionment  of  penal- 
ties, and  an  impartial  administration.  But  its  power  is 
suspended  mainly  upon  the  degree  of  certainty  with 
which  the  penalty  is  seen  to  follow  the  infraction  of 
the  law.  The  principal  reason  why  human  laws  are 
so  ineffectual,  is  not  found  in  any  essential  injustice  in 
their  requisitions,  nor  in  the  want  of  appropriate  pen- 
alties. They  are  feeble  in  their  operation  just  because 
they  are  not  administered  by  a  power  that  renders  the 
penalty  unavoidably  sure.  Thus  you  will  find,  under 
every  administration,  in  proportion  as  the  hope  of  impu- 
nity is  allowed  to  become  strong,  in  the  same  proportion 
is  the  power  of  the  law  diminished. 

A  man  would  scarcely  wrong  his  neighbor  out  of  a 
shilling,  if  he  were  sure  that  instead  of  gaining  any- 
thing by  it,  he  should  lose  precisely  the  same  amount 
himself.  Nor  would  he  pluck  out  the  eye  of  his  fellow, 


16  LECTURES   ON   UNIVERSALISM. 

if  he  knew  with  absolute  certainty,  and  had  a  present 
full  conviction  of  the  fact,  that  he  should  lose  his  own 
as  a  consequence.  A  man  could  not  be  induced  by  any 
motive  deliberately  to  murder  one  of  his  fellow-beings, 
if  he  believed  at  the  time  that  his  own  life  would  cer- 
tainly be  sacrificed  in  the  process  of  a  righteous  retri- 
bution. Would  Haman  have  erected  a  gallows  for 
Mordecai,  with  a  perfect  knowledge  that  he  should  be 
hanged  upon  it  himself  1  Certainly  not.  It  is  equally 
plain,  however,  for  the  principle  involved  is  the  same, 
that  no  man  would  violate  any  law  with  the  full  convic- 
tion that  he  should  be  punished  with  the  precise  mea- 
sure of  an  equal  retribution. 

It  is  the  perfection  of  God's  legal  government  that 
its  sanctions  are  both  adequate  and  certain.  The  re- 
vealed penalty  corresponds  most  exactly  with  the  sins 
for  wThich  they  are  inflicted.  i  With  what  measure  ye 
mete  it  shall  be  measured  to  you  again.'  Whoever  de- 
nies Christ,  him  will  Christ  deny.  '  He  that  showed 
no  mercy  shall  have  judgment  without  mercy.'  He  that 
forgives  not,  shall  find  no  forgiveness  with  his  God. 
How  mighty  must  be  the  influence  of  such  a  law  if 
perfect  certainty  characterizes  its  administration  1  Yet, 
I  think,  I  shall  be  able  to  show  that  there  is  nothing  in 
the  government  of  God  to  encourage  the  least  hope  of 
impunity ;  nothing  to  mitigate  in  the  smallest  degree 
the  doom  of  transgressors.  The  penalty  of  the  Divine 


LECTURES   ON  UN1VERSALISM. 


17 


law  is  weighty  as  God's  eternal  curse,  and  sure  as  his 
ability  to  inflict  it. 

Nothing  is  wanting,  then,  to  render  this  government 
effectual,  but  a  full  conviction  of  the  unavoidableness  of 
the  punishment  denounced  against  transgressors.  On 
this  account  I  regard  it  as  a  matter  of  the  utmost  con- 
sequence that  the  subject  of  future  punishment  should 
receive  an  ample  discussion.  This  is  deemed  the  more 
important,  because  there  is  a  class  of  inquiring  minds 
which  hold  to  the  doctrine  of  the  final  salvation  of  all 
men.  Many  of  these,  however  erroneous  their  specula- 
tions, have  reflected  much  upon  the  subject.  They  will 
never  be  convinced  by  the  brief  stereotyped  reasonings 
of  those  who  meet  them  with  passages  from  the  Scrip- 
tures which  they  have  heard  explained  an  hundred 
times  to  their  own  satisfaction.  I  am  aware  that  it  is 
common  to  represent  this  class  of  persons  as  beyond 
the  reach  of  the  gospel.  With  this  sentiment,  howev- 
er, 1  cannot  agree.  If  they  be  treated  with  kindness, 
and  fairly  reasoned  with,  we  may  expect  that  they  will 
be  induced  to  review  the  subject,  and  to  decide  the 
question  with  candour  and  impartiality.  I  frankly  con- 
fess, therefore,  that  one  object  which  I  have  in  view  is 
to  convince  Universalists  that  they  are  in  a  dangerous 
error.  Yet  this  course  is  not  entered  upon  solely  nor 
chiefly  for  the  sake  of  that  class  of  people.  There  are 
multitudes  that  feel  powerfully  inclined  to  reject  a  doc- 
trine of  such  overwhelming  import  as  that  of  eternal 
2* 


18  LECTURES   ON    UNIVERSALISM. 

punishment ;  and  many  more  still  that  admit  the  doc- 
trine, but  who  nevertheless  do  not  possess  a  strong 
practical  conviction  of  its  verity.  The  effect  of  the 
doctrine  of  future  punishment  depends,  as  we  have 
seen,  upon  the  certainty  with  which  it  is  seen  to  be 
coming  upon  every  unreconciled  sinner.  Our  object, 
therefore,  is  not  merely  to  establish  your  minds  in  the 
speculative  notion,  that  some  men  will  be  eternally  mis- 
erable ;  but  we  would  present  such  an  array  of  evi- 
dence as  shall  not  only  set  the  mind  at  rest,  but  also 
create  a  deep  and  abiding  conviction  of  the  truth  of  the 
doctrine.  Such  a  conviction,  you  perceive,  must  at 
once  clothe  the  Divine  law  with  omnipotence,  and  im- 
press upon  the  heart  the  necessity  of  fleeing  to  the 
precious  atonement  of  Christ,  for  pardon  and  salva- 
tion. 

With  these  views  I  feel  myself  more  than  justified  in 
entering  upon  a  somewhat  extensive  discussion. 

I.    OUR  FIRST  ARGUMENT  IS  FOUNDED  UPON  THE  PROMISES 
OF  THE  GOSPEL. 

These  promises  are  peculiar  in  two  respects :  they 
refer  to  a  peculiar  kind  of  blessings,  and  to  a  peculiar 
character. 

The  blessings  promised  in  the  Gospel  comprise  a 
complete  deliverance  from  sin  and  its  consequences, 
and  the  bestowment  of  eternal  happiness. 


LECTURES   ON   UNIVERSALISM.  19 

Let  us  settle  this  point  clearly  before  we  proceed  to 
another  step.  For  this  purpose  I  will  cite  from  the 
Scriptures  a  class  of  texts  that  bring  to  view  the  nature 
of  the  things  included  in  the  evangelic  promises.  John 
says  to  his  Christian  brethren,  when  speaking  of  Christ, 
'  we  shall  be  like  him,  for  we  shall  see  him  as  he  is.' 
Our  Savior  says,  with  respect  to  those  who  overcome 
temptation, '  they  shall  walk  with  me  in  white,  for  they 
are  worthy.'  The  redeemed  are  represented  as  before 
the  throne  of  God,  and  serving  him  day  and  night, — 
that  is  continually, — in  his  temple.  In  anticipation  of 
this  entire  freedom  from  sin,  John  uttered  the  following 
remarkable  ascription  of  praise  to  the  Savior — '  Unto 
him  that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood,  and  hath  made  us  kings  and  priests  unto 
God,  and  his  father,  to  him  be  glory  and  dominion  for- 
ever and  ever.'  To  show  the  absolute  purity  of  heav- 
en, it  is  also  said  in  the  apocalypse,  '  there  shall,  in  no 
wise  enter  into  the  heavenly  Jerusalem,  anything 
that  defileth,  neither  whatsoever  worketh  abomination, 
or  maketh  a  lie ;  but  they  which  are  written  in  the 
Lamb's  book  of  life.'  These  quotations  are  sufficient 
to  bring  before  your  minds  the  fact  that  one  of  the 
grand  objects  of  the  Divine  promises  is  a  deliverance 
from  all  sin. 

The  other  peculiar  blessing  included  under  the  prom- 
ises of  the  Gospel  is  eternal  happiness.  Observe,  here, 
that  we  do  not  deny  that  other  and  rich  blessings  are 


20  LECTURES   ON   UNIVERSALISM. 

promised,  but  I  maintain  that  eternal  happiness  is  a  pe- 
culiar blessing,  and  that  it  is  set  forth  with  great  prom- 
inence in  the  sacred  Scriptures.  Christ  has  brought 
life  and  immortality  to  light,  so  that  not  only  present 
peace  is  given  to  the  believer,  but  it  can  also  be  said 
c  blessed  are  the  dead  which  die  in  the  Lord.'  '  Godli- 
ness is  profitable  unto  all  things,  having  promise  of  the 
life  that  now  is,  and  of  that  which  is  to  come.'  Thus 
Christians  are  called  heirs  of  God  and  joint  heirs  with 
Christ.  These  expressions  indicate  that  the  inheri- 
tance of  Christians  shall  be  as  enduring  as  that  of 
their  Savior. 

They  are  heirs  of  salvation, '  heirs  according  to  the 
hope  of  eternal  life.'  Daniel  says,  '  they  that  be  wise 
shall  shine  as  the  brightness  of  the  firmament,  and  they 
that  turn  many  to  righteousness  as  the  stars  forever  and 
ever.'  Our  Savior  also  employs  a  similar  figure  of 
speech,  l  the  righteous  shall  shine  forth  as  the  sun  in 
the  kingdom  of  their  father.'  One  came  and  said  to 
Jesus,  *  good  master,  what  shall  I  do  that  I  may  inherit 
eternal  life  ?'  '  Jesus  said  unto  him,  sell  whatsoever 
thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven.'  Again,  'he  that  reapeth  re- 
ceiveth  wages,  and  gathereth  fruit  unto  life  eternal. 
To  them  who  by  patient  continuance  in  well-doing 
seek  for  glory,  honor  and  immortality,  [God  will  give] 
eternal  life.'  '  Being  made  free  from  sin,  and  become 
the  servants  of  God,  ye  have  your  fruit  unto  holiness. 


LECTURES   ON   UNIVERSALISM.  21 

and  the  end  everlasting  life.'  '  Whosoever drinketh  of 
the  water  that  I  shall  give  him,  shall  never  thirst.'  'Je- 
sus said  unto  them,  I  am  the  bread  of  life  ;  he  that 
cometh  to  me  shall  never  hunger  ;  and  he  that  believ- 
eth  on  me  shall  never  thirst,  but  the  water  that  I  shall 
give  him  shall  be  in  him  a  well  of  water,  springing  up 
into  everlasting  life.'  '  He  that  believeth  shall  be  sav- 
ed.' '  The  righteous  shall  go  into  life  eternal.'  These 
citations  from  the  Scriptures,  with  a  great  variety  of 
other  passages  of  the  same  general  import,  do  not  ad- 
mit the  shadow  of  a  doubt,  that  perfect  holiness  and 
eternal  happiness  are  the  prominent  blessings  promised 
in  the  Gospel. 

These  promises,  however,  as  before  intimated,  are 
made  to  a  peculiar  character.  They  are  not  made  to 
men  generally  and  promiscuously,  as  are  the  offers  of  mer- 
cy j  but  in  every  instance  in  which  the  peculiar  blessings, 
perfect  holiness  and  eternal  happiness  are  promised,  the 
application  is  clearly  and  distinctly  restricted  to  a  certain 
class  of  men, — to  a  class  of  men,  whose  character  is  ac- 
curately defined  in  the  Scriptures.  It  is  he  that  overcom- 
eth  that  shall  walk  with  the  Savior  in  white.  The  dead 
who  are  blessed  are  those  who  die  in  the  Lord.  It  is  to 
godliness  that  the  promise  is  made,  not  only  of  this  life 
but  also  of  that  which  is  to  come.  Those  are  called 
children  of  God,  in  distinction  from  the  children  of  this 
world,  that  shall  be  heirs  of  God,  and  joint  heirs  with 


22  LECTURES   ON   UNIVERSALISM. 

Jesus  Christ.  It  is  the  wise  that  shall  glow  as  the  fir- 
mament, and  those  who  have  turned  many  to  right- 
eousness that  shall  shine  as  the  stars  forever  and  ever. 
It  is  to  them  who  seek  for  glory,  honor,  and  immortality, 
that  God  will  give  eternal  life.  They  are  those  who 
become  the  servants  of  God,  that  have  their  fruit  unto 
holiness  and  the  end  everlasting  life.  It  is  he  that  be- 
lieveth  that  shall  be  saved ;  and  the  righteous  that  shall 
go  into  life  eternal.  Are  not,  then,  these  two  peculiar- 
ities of  the  Gospel  promises  fully  sustained  by  the  Scrip- 
tures ? 

1st.  That  perfect  holiness  and  eternal  happiness  are 
the  chief  blessings  promised ;  and  2dly.  That  these 
are,  in  their  peculiar  application,  restricted  wholly  to  a 
particular  class  of  men,  to  whom  are  applied  the  appella- 
tions, '  righteous,' ( believers  in  Christ,' '  children  of  God/ 
and  other  terms  of  similar  import  ?  If  so,  we  think  the 
inference  unavoidable,  that  some  men  will  be  lost.  The 
very  fact  that  eternal  salvation  is  promised  to  a  class  of 
men  particularly  described,  plainly  shows  an  intention 
to  exclude  others. 

For  an  illustration  of  this  point  let  me  direct  your 
attention  to  the  proposals  made  for  receiving  pupils  into 
our  higher  schools  of  learning.  An  acquaintance  with 
certain  branches  of  science  is  required,  and  particular 
testimonials  with  regard  to  moral  character  are  demand- 
ed. Now  does  any  man  doubt  that  it  is  one  intention 


LECTURES   ON    (JNIVERSALISM.  23 

of  these  notices  to  exclude  those  who  have  not  made 
such  attainments,  and  who  do  not  possess  such  a  char- 
acter ?  And  can  it  be  doubted  that  those  who  publish 
these  proposals  take  for  granted  that  there  is  a  portion 
of  the  community  which  is  not  and  will  not  be  fitted  to 
become  members  of  such  institutions?  Do  not  the 
proffers  of  such  blessings,  to  such  characters  exclusive- 
ly, plainly  imply  that  all  will  not  receive  them  ?  A 
regulation  is  adopted  in  an  extensive  hospital  to  admit 
any  well-dressed  stranger  to  view  the  accommodations 
which  public  charity  has  provided  for  the  unfortunate. 
Can  any  one  doubt  that  it  is  the  intention  of  such  a  re- 
gulation to  admit  one  certain  class  of  the  community 
and  to  exclude  another  7  Would  there  be  any  force  or 
pertinency  in  the  language  if  the  whole  community 
were  well-dressed,  and  if  all  were  expected  to  be  ad- 
mitted 1 

But  let  us  apply  this  illustration  particularly  to  the 
case  in  hand.  When  it  is  said,  that  to  them  who  by 
patient  continuance  in  well-doing,  seek  for  glory,  honor, 
and  immortality,  God  will  give  eternal  life,  who  can 
help  seeing  that  it  is  undeniably  implied,  that  some  will 
not  seek  glory,  and  honor,  and  immortality,  and  so 
eternal  life  will  not  be  given  to  all.  The  peculiar  bless- 
ing eternal  life  is  proffered  to  a  defined  character  in  all 
the  promises  of  the  Gospel.  From  the  very  fact  that 
the  character  is  defined,  it  is  implied  that  there  are  other 
characters  which  do  not  fall  within  the  terms  of  that 


24  LECTURES   ON   UNIVERSALISM. 

definition,  and  which,  consequently,  will  not  receive 
that  peculiar  blessing.  If  I  were  to  look  around  upon 
this  assembly  and  give  an  invitation  like  this,  ( All  the 
white  people  in  this  house  are  invited  to  attend  divine 
service  here  to-morrow  evening,5  you  would  look  around 
to  see  if  there  were  any  colored  people  present ;  if  there 
were  none  you  would  think  it  strange,  and  regard  my 
language  as  destitute  of  all  force  and  appropriateness. 
But  if  it  were  perfectly  evident  that  I  knew  there  were 
no  colored  people  present  you  would  think  me  deran- 
ged. 

But  when  it  is  said,  Blessed  are  the  dead  which  die 
in  the  Lord,  if  all  die  in  the  Lord,  and  all  are  blessed 
after  death,  this  language  has  no  force,  and  the  writer 
appears  as  much  deranged  as  I  should  appear  in  giving 
out  such  a  notice.  When  it  is  said,  the  righteous  shall 
go  into  life  eternal,  the  language  is  plainly  destitute  of 
all  meaning,  if  all  shall  be  righteous,  and  all  shall  go 
into  life  eternal. 

From  the  peculiar  character  of  the  objects  promised 
in  the  Gospel,  as  comprising  perfect  holiness  and  eter- 
nal happiness,  and  from  the  fact  that  these  blessings  are 
promised  to  a  defined  character,  it  is  evident  that  some 
will  fail  to  receive  eternal  happiness.  '  Many  will  seek 
to  enter  in,  and  shall  not  be  able  when  once  the  mas- 
ter of  the  house  is  risen  up  and  hath  shut  to  the  door.' 

But  if  the  souls  of  any  are  shut  out  of  heaven,  and 
deprived  of  eternal  happiness,  they  must,  of  necessity, 


LECTURES  ON  UNIVERSALISM.  25 

remain  in  a  condition  of  unspeakable  misery.  What 
overwhelming  reflections  must  possess  the  sinking  spirit, 
in  its  eternal  abandonment  of  God,  and  exile  from  hea- 
ven !  The  remembrances  of  mercies  abused,  entreaties 
slighted,  and  warnings  despised,  haunt  it  like  the  shades 
of  murdered  benefactors.  If  it  would  escape  from 
these,  the  most  direful  bodings  of  the  future  meet  it  in 
every  pass.  If  it  would  turn  its  contemplations  back 
upon  itself,  there  it  meets  the  foul  stain  of  its  misdeeds, 
and  conscience  rises  with  the  fury  and  stedfast  hate  of  a 
blood-avenger  to  commence  anew  the  work  of  retribu- 
tion. 


II.  OUR  SECOND  ARGUMENT  IS  FOUNDED  ON  THOSE  TEXTS  OF 
SCRIPTURE  WHICH  PLACE  IN  CONTRAST  THE  FUTURE  DES- 
TINY OF  THE  RIGHTEOUS  AND  THE  WICKED. 

In  the  prophecy  of  Daniel  we  have  this  remarkable 
declaration  with  respect  to  the  resurrection  and  subse- 
quent state  of  the  friends  and  enemiesx)f  God.  '  Many 
of  them  that  sleep  in  the  dust  of  the  earth,  shall  awake, 
some  to  everlasting  life,  and  some  to  shame  and  ever- 
lasting contempt.'  Among  the  last  words  of  our  Sa- 
vior, before  he  ascended  to  heaven,  he  said,  ( He  that 
believeth  and  is  baptized  shall  be  saved,  but  he  that 
believeth  not  shall  be  damned.'  In  Romans,  the  Apos- 
tle declares,  that  '  the  wages  of  sin  is  death,  but  the 
gift  of  God  is  eternal  life,  through  Jesus  Christ  our 
3 


26  LECTURES  ON  UNIVERSALISM. 

Lord.'     We  cite  these  texts  only  as  a  sample  of  a  large 
number  of  passages  of  similar  import. 

We  have  attempted  to  show  in  our  former  argument, 
that  perfect  holiness  and  eternal  happiness  are  promised 
to  the  righteous ;  but  here  others  are  spoken  of  whose 
future  character  and  future  condition  are  represented  in 
perfect  contrast  with  the  former.  We  can  scarcely  se- 
lect from  the  Scriptures  a  more  delightful  representa- 
tion of  the  eternal  happiness  of  heaven,  than  that  brief 
declaration  of  the  prophet  Daniel ;  ( Many,  of  them  that 
sleep  in  the  dust  of  the  earth  shall  awake ;  some  to  life 
everlasting.'  But  others  are  represented  in  perfect  con- 
trast,— c  And  some  to  shame  and  everlasting  contempt.' 
When  our  Savior  declares,  he  that  believeth  and  is 
baptized  shall  be  saved,  we  discover  the  richness  of  his 
grace ;  but  when  the  expression  turns,  and  he  says,  but 
he  that  believeth  not  shall  be  damned,  how  can  we 
help  discovering  that  he  intends  to  represent  in  perfect 
contrast  the  future  condition  of  the  righteous  and  the 
wicked.  In  the  twenty-fifth  chapter  of  Matthew's  Gos- 
pel Christ  declares  that  he  will  say  e  these  shall  go  away 
into  everlasting  punishment,  but  the  righteous  into  life 
eternal.'  Observe,  here,  that  our  argument  does  not 
rest  upon  the  meaning  of  the  threatening  merely,  when 
taken  by  itself,  but  upon  the  meaning  as  elicited  by  the 
contrast.  The  first  part  of  each  one  of  these  passages 
represents  undeniably  the  eternal  happiness  of  one  class 
of  men  ;  the  last  part  plainly  contrasts  the  misery  of 


LECTURES  ON  TJNIVERSALISM.  27 

the  other  class  with  eternal  happiness.  There  could  be 
no  object  in  such  a  contrast  if  the  two  states  were  not 
coeval  and  eternal. 

These  representations  are  not  merely  convincing; 
they  are  overwhelming.  By  them  the  light  of  heaven 
renders  visible  the  darkness  of  hell.  And  O,  how  do 
those  eternal  states,  by  being  laid  along  beside  each 
other,  in  the  Scriptures,  exert  a  reciprocal  influence  in 
showing  forth  the  glory  and  blessedness  of  the  one,  and 
the  gloom  and  wretchedness  of  the  other  !  The  pure 
and  exalted  companionship  of  saints  and  angels  appears 
more  attractive  by  being  contrasted  with  that  moral 
state  where  there  are  i  dogs,  and  sorcerers,  and  whore- 
mongers, and  murderers,  and  idolaters,  and  whosoever 
loveth  and  maketh  a  lie.'  The  debased  condition  also 
of  the  inhabitants  of  the  world  of  wo,  appears  the  more 
low  and  wretched,  by  being  set  over  against  the  pure 
society  that  surrounds  the  throne  of  the  Eternal.  Songs 
of  redemption  rise  in  higher  notes,  and  mingle  with  a 
heavenlier  harmony,  when  contrasted  with  the  ceaseless 
wail  and  blasphemies  of  the  damned.  While,  on  the 
other  hand,  that  same  wail  of  wo  appears  the  more 
dreadful  from  the  contrast  which  it  forms  with  the  un- 
dying praises  of  heaven.  The  light  of  the  New  Jerusa- 
lem seems  to  render  more  lurid  and  terrific  the  flames  of 
the  bottomless  pit ;  while  the  same  dark  fires  and  col- 
umns of  smoke  render  sweeter  and  softer  the  light  of  the 
glory  of  God  which  fills  and  overflows  the  heavenly 


28  LECTURES  ON  UNIVERSALISM. 

city.  And  who  Cannot  see  that  these  contrasts  are  fully 
sustained  by  the  passages  cited  under  this  head  ?  If  he 
that  believeth  shall  be  saved,  and  the  righteous  shall  go 
into  life  eternal,  it  is  not  less  certain  that  those  who 
possess  the  opposite  character  shall  be  the  subjects  of  a 
precisely  opposite  destiny.  '  He  that  believeth  not  shall 
be  damned,'  and  (  the  wicked  shall  go  away  into  ever- 
lasting punishment' 

HI.  A  THIRD  ARGUMENT  WE  FOUND  UPON  THAT  CLASS  OF 
CITATIONS  FROM  THE  SCRIPTURES  WTIICH  REPRESENTS 
MEN  AS  IN  DANGER  OF  ETERNAL  PUNISHMENT. 

On  this  argument  I  quote  but  three  passages.  The 
first  may  be  found  in  Mark  iii.  29, — c  But  he  that  shall 
blaspheme  against  the  Holy  Ghost  hath  never  forgive- 
ness, but  is  in  danger  of  eternal  damnation.'  But  how 
can  a  man  be  saved  if  he  hath  never  forgiveness  ?  And 
how  is  it  possible  that  any  one  should  be  hi  danger  of 
eternal  damnation,  if  there  be  no  such  thing.  Can 
men  be  in  danger  of  a  kind  of  evil  that  never  did  and 
never  will  exist  ?  In  Hebrews  the  Apostle  exhorts  us 
to  e  follow  peace  with  all  men  and  holiness,  without 
which  no  man  shall  see  the  Lord,  looking  diligently  lest 
any  man  fail  of  the  grace  of  God.'  It  seems,  then,  that 
it  is  possible  that  some  men  should  fail  of  the  grace  of 
God.  If  they  do,  however,  they  must  fail  of  heaven. 

There  could  be  no  occasion  for  such  warning  if  none 
were  in  danger,  and  none  could  be  in  danger,  if  it  were 


LECTURES  ON  UNIVERSALISM. 


29 


inconsistent  with  the  goodness  of  God  and  the  truths  of 
his  word  to  exclude  any  from  the  kingdom  of  heaven. 

The  next  and  only  testimony  which  I  shall  adduce 
under  this  head  is  found  in  Matthew  x.  28.  The  text 
is  decisive.  Let  us  examine  it.  It  reads  thus — '  Jind 
fear  not  them  which  kill  the  body,  but  are  not  able  to 
kill  the  sold  ;  but  rather  fear  him  which  is  able  to  de- 
stroy both  soul  and  body  in  hell.7  These  remarkable 
words  are  a  decision  of  Jesus  Christ  with  respect  to  the 
real  ground  of  all  reasonable  fear.  He  admonishes  us 
not  to  fear  men,  because  in  the  utmost  extent  of  their 
power  they  can  do  nothing  which  will  affect  our  ulti- 
mate happiness  ;  they  can  only  kill  the  body.  He  then 
urges  upon  us  the  fear  of  God,  because  he  holds  our  ul- 
timate happiness  at  his  disposal.  He  is  able  to  destroy 
both  soul  and  body  in  hell.  From  a  brief  analysis  of 
this  passage  we  learn  two  important  truths — I.  That 
there  is  a  hell  in  which  the  wicked  will  be  punished. 
II.  That  this  punishment  will  be  endless. 

It  is  said  that  '  God  is  able  to  destroy  both  soul  and 
body  in  hell.'  This  language  plainly  cannot  be  true,  or 
is  void  of  all  meaning,  if  there  be  not  such  a  place  as 
hell.  That  it  is  a  place  of  punishment  of  the  wicked  in 
a  future  state  is  manifest  from  the  fact  that  its  evils  are 
represented  as  more  terrible  than  death  itself.  When 
our  Savior  says  of  men,  that  they  can  only  kill  the  body, 
it  is  obvious  that  he  intends  to  represent  death  as  the 
most  terrible  of  temporal  calamities ;  but  we  are  urged 
3* 


30  LECTURES  ON  UNIVERSALISM. 

to  fear  God  because  he  can  inflict  far  greater  sufferings ; 
that  is,  because  he  can  inflict  far  greater  sufferings  after 
men  have  done  all  that  they  can  do — after  they  have 
killed  the  body.  Moreover,  in  the  parallel  passage, 
in  Luke,  the  punishment  here  referred  to  is  ex- 
pressly declared  to  be  subsequent  to  the  death  of 
the  body.  The  language  there  used  is  as  follows: 
'  I  say  unto  you,  my  friends,  be  not  afraid  of  them  that 
kill  the  body,  but  after  that  have  no  more  that  they  can 
do ;  but  I  will  forewarn  you  whom  ye  shall  fear  :  fear 
him  which  after  he  hath  killed  hath  power  to  cast  into 
hell;  yea,  I  say  unto  you,  fear  him.' 

That  the  punishment  referred  to  is  eternal  is  evident 
from  two  considerations.  First,  it  is  called  a  destroy- 
ing of  the  soul  and  body.  We  take  it  for  granted  that 
the  doctrine  of  annihilation  is  not  here  taught.  Then 
what  is  the  meaning  ?  The  soul  cannot  be  said  to  be 
destroyed  while  yet  it  shall  flourish  in  immortal  beauty 
in  heaven  ?  It  is  an  expression  never  used  with  respect 
to  chastisement  merely.  God  never  speaks  of  destroy- 
ing the  soul  and  body  of  the  righteous,  although  he 
often  threatens  them  with  severe  chastisement  for  their 
correction.  Secondly,  the  destroying  of  the  soul  is  con- 
trasted with  the  killing  of  the  body,  in  such  a  manner 
as  plainly  to  imply  that  this  destruction  is  entire  and  re- 
mediless. The  design  of  the  antithesis  can  scarcely  be 
misapprehended.  It  is  as  much  as  if  our  Savior  had 
said,  rneto  may  cut  off  all  your  hope  for  earthly  happi- 


LECTURES  ON  UNIVERSALISM.  31 

ness.  They  may  deprive  you  of  your  wealth;  they 
may  blast  your  reputation ;  they  may  poison  your  plea- 
sures; and  pouring  out  their  fury  upon  your  earthly 
nature,  they  may  fill  your  soul  with  reproach,  and  rend 
every  tender  sympathy  of  your  heart,  and  diffuse  a  slow 
burning  vengeance  upon  every  fibre  and  every  nerve  of 
your  body.  But  there  is  a  limit  to  the  infliction  of  such 
torture.  When  men  have  done  all  this,  they  have  only 
subjected  you  to  the  misery  of  which  you  are  suscepti- 
ble during  a  brief  state  of  existence.  But  God  can  kill 
the  soul ;  he  can  as  fully  overwhelm  that  in  its  future 
being,  and  destroy  all  its  hopes,  and  blight  all  its  pros- 
pects, and  leave  it  in  sinking,  hopeless,  dying  agony,  as 
men  can  the  body.  Yea,  when  the  soul  and  body  shall 
be  reunited,  he  can  destroy  both  soul  and  body  in  hell. 

IV.  OUR  FOURTH  AND  LAST  ARGUMENT  IN  THIS  LECTURE,  IS 
FOUNDED  UPON  A  CLASS  OF  TEXTS  WHICH  REPRESENTS  THE 
PUNISHMENT  OF  SOME  MEN  AS  REMEDILESS. 

In  the  second  chapter  of  the  Epistle  of  James  we  are 
told,  with  respect  to  him  who  shows  no  mercy,,  that 
(  he  shall  have  judgment  without  mercy.'  The  Lord 
often  chastens  men,  in  mercy  to  their  souls.  But,  to 
give  them  judgment  without  mercy  is  a  fearful  chas- 
tisement, if  chastisement  it  may  be  called ;  a  chastise- 
ment which  has  no  redeeming,  sanctifying  influence. 
In  Matthew  xii.  31,  32,  our  Savior  says  that  'the 


32  LECTURES  ON  UNIVERSALISM. 

blasphemy  against  the  Holy  Ghost,  shall  not  be  for- 
given unto  men.'  Whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in  this 
world,  neither  in  the  world  to  come.'  In  Mark  iii.  29, 
it  is  said,  <  he  that  shall  blaspheme  against  the  Holy 
Ghost  hath  never  forgiveness,  but  is  in  danger  of  eter- 
nal damnation.'  And  again  in  Luke  xii.  10,  '  Unto 
him  that  blasphemeth  against  the  Holy  Ghost,  it  shall 
not  be  forgiven.'  So  long,  then,  as  forgiveness  is  the 
remedy  for  sinners,  so  long  will  these  texts  show  that 
the  punishment  of  some  men  is  remediless. 

In  Prov.  xxix.  1,  we  are  told,  that  '  he,  that  being 
often  reproved,  hardeneth  his  neck,  shall  be  suddenly 
destroyed  and  that  without  remedy.'  But  if  any  be  de- 
stroyed without  remedy,  they  are,  certainly,  without  any 
prospect  of  heaven.  The  Apostle  says,  in  his  Epistle 
to  the  Philippians  iii.  18,  19, — c  For  many  walk,  of 
whom,  I  have  told  you  often,  and  now  tell  you  even 
weeping,  that  they  are  the  enemies  of  the  cross  of 
Christ,  whose  end  is  destruction.'  Again,  in  Hebrews, 
with  regard  to  similar  characters,  he  says,  whose  end 
is  to  be  burned.  How  can  they  be  finally  saved,  if 
their  end  be  destruction,  and  to  be  burned  ?  If  it 
should  be  said  that  these  texts  do  not  mean  the  last 
end  of  the  wicked,  the  remark  is  without  proof;  as  well 
might  we  say  that  Rom.  vi.  22,  (  Ye  have  your  fruit 
unto  holiness,  and  the  end  everlasting  life,'  means  not 
the  last  end  of  the  righteous. 


LECTURES  ON  UNIVERSALISM.  33 

We  may  now  see  why  it  is  that  such  sacrifices  and 
such  efforts  have  been  made  to  introduce  into  our 
world  a  method  of  salvation,  and  to  sustain  and  propa- 
gate Christianity.  God  gave  his  only  begotten  Son, 
that  whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life.  The  apostles  counted  not  their 
own  lives  dear  unto  themselves,  if  they  might  save 
some.  And  in  every  age  of  the  Church  there  have 
been  found  some  who  were  ready  to  expose  themselves 
to  the  most  terrific  persecution,  and  death  in  every 
dreadful  form,  to  bear  a  testimony  in  behalf  of  the  sal- 
vation of  the  Gospel.  The  reason  for  all  this  is  found 
in  the  exposure  of  men  to  eternal  punishment. 

It  is  also  very  obvious  from  these  arguments,  that 
the  truths  of  the  Gospel  are  presented  in  the  Scriptures 
in  such  a  connection,  that  it  is  impossible  to  expunge  one 
important  doctrine,  without  destroying  the  whole.  Just 
so  long  as  the  promises  of  the  Gospel  comprise  perfect 
holiness  and  eternal  happiness,  the  doctrine  that  some 
will  fail  of  these  blessings  must  stand.  Just  so  long  as 
the  future  happiness  of  the  righteous  is  set  forth  by  con- 
trasting it  with  the  future  state  of  the  wicked,  so  long 
the  doctrine  must  stand,  that  the  punishment  of  hell  will 
be  as  enduring  as  the  happiness  of  heaven.  Just  so 
long  as  men  are  urged  to  repentance  on  the  ground 
that  they  are  hastening  to  a  state  of  remediless  punish- 
ment ;  and  just  so  long  as  they  are  exhorted  to  fear 
God,  because  he  is  able  to  destroy  both  soul  and  body 


34  LECTURES  ON  UNIVERSALISM. 

after  men  have  killed  the  body ;  so  long  must  the  doc- 
trine of  eternal  punishment  stand.  But  if  it  be  true, 
my  friends,  believe  it,  and  give  yourselves  up  to  its 
proper  influence.  If  it  be  true,  Divine  compassion  has 
not  bled  for  nothing ;  Prophets  and  Apostles  have  not 
been  slain  for  nothing ;  the  blood  of  martyrs  has  not 
flowed  in  vain.  If  it  be  true,  the  doctrine  of  salvation 
by  the  cross  is  fall  of  meaning.  It  means  something 
which  is  of  everlasting,  and  infinite  moment  to  you : — 

"  Ye  sinners  seek  his  grace, 
Whose  wrath  ye  cannot  bear ; 
Fly  to  the  shelter  of  his  cross, 
And  seek  salvation  there." 


LECTURE  II. 

EXAMINATION  OF  ARGUMENTS  AGAINST  ETERNAL  PUNISHMENT. 

"  The  simple  believeth  every  word  :  but  the  prudent  man  look- 
eth  well  to  his  going." — Pnov.  xiv.  15. 

No  intelligent  mind  can  look  abroad  upon  the  surface 
of  society,  and  listen  to  the  current  conversation  of  men, 
in  respect  to  their  religious  belief,  without  a  painful 
conviction  that  the  greater  part  are  unduly  influenced 
by  feeling  in  the  formation  of  their  opinions. 

Some  are  swayed  by  the  authority  of  their  religious 
teachers  and  the  captivating  show  of  an  imposing  ritu- 
al. Some  are  driven  into  skepticism  by  turbulent  pas- 
sions, and  a  proud  scorn  of  all  old  opinions ;  and  some 
fancy  that  they  have  discovered  grand  principles  by 
which  Christian  instruction  is  to  be  greatly  advanced, 
and  that  they  are  in  duty  bound  to  throw  all  popularly 
prevailing  views  away  with  the  lumber  of  by-gone 
centuries.  They  assume  the  knowing  air  of  Philosophy, 
and  deduce  their  doctrines  from  the  Divine  attributes 
and  the  nature  of  moral  relations,  and  of  a  perfect  mor- 
al government. 

This  kind  of  reasoning  has  great  influence  too,  with 


36  LECTURES   ON   UNIVERSALISM. 

a  people  like  ourselves  that  has  been  accustomed  from 
its  earliest  national  existence  to  call  in  question  all  civil 
and  ecclesiastical  usages.  Within  a  short  period  we 
have  organized  colonial  governments,  changed  them 
into  independent  States,  and  confederated  these  into  a 
great  republic.  We  have  emancipated  religion  from  a 
long  and  hated  thraldom  to  the  civil  power.  We  have 
given  all  denominations  equal  rights ;  and  every  de- 
nomination has  modified  its  own  ecclesiastical  and  spir- 
itual condition.  But  instead  of  being  sated  with  inno- 
vation, the  love  of  change  has  waxed  into  a  hot  pas- 
sion. 

With  this  spirit,  so  far  as  it  evinces  independence  of 
thinking,  we  find  no  fault.  On  the  contrary,  we  rejoice 
in  the  stimulating  demand  that  is  thus  made  upon  the 
friends  of  truth  and  righteousness  to  defend  their  prin- 
ciples. It  cannot  but  be  salutary,  for  he  that  exhibits 
most  of  plain  and  simple  and  intelligible  instruction 
must  exert  the  greatest  amount  of  good  influence. 

It  is  lamentable,  however,  to  observe,  amidst  all  this 
unrestricted  freedom  of  opinion,  so  little  disposition  to 
investigate  thoroughly  the  most  important  truths. 
There  is  sufficient  freedom  to  unsettle  multitudes  with 
respect  to  every  principal  doctrine  of  Christianity, 
where  there  is  not  sufficient  use  of  this  freedom  to  bring 
the  mind  to  definite  and  sober  views.  Men  often  in- 
quire freely  who  do  not  inquire  earnestly.  Thousands 
mistake  here.  Because  they  have  passed  over  a  broad 


LECTURES   ON   UNIVERSALISM.  37 

surface,  they  fancy  that  they  have  investigated  thor- 
oughly, when  in  fact  they  brought  very  little  of  the 
bone  and  muscle  and  nerve  of  exertion  to  the  settling 
of  first  principles. 

It  is  this  credulous  and  easy  assent  to  erroneous  doc- 
trines which  the  wise  man  censures  in  the  language  of 
our  text — "  The  simple  believeth  every  word."  But  a. 
wise  and  discreet  man,  he  informs  us,  will  weigh  well 
the  consequences  of  the  instructions  to  whose  guidance 
he  yields  himself.  "  But  the  prudent  man  looketh  well 
to  his  goings." 

My  purpose  in  this  lecture  is  to  examine  the  argu- 
ments against  the  doctrine  of  eternal  punishment.  It 
should  be  premised,  however,  that  I  do  not  intend  no- 
ticing all  the  arguments  that  have  been  brought  for- 
ward by  the  advocates  of  Universal  Salvation.  Some 
of  them  are  founded  on  assumptions  of  so  gross  a  cha- 
racter that  they  cannot  possibly  exert  any  influence 
except  upon  those  who  reject  the  oracles  of  God,  as 
the  inspired  standard  of  truth.  But  there  are  arguments 
professedly  deduced  from  grand  theological  truths — ar- 
guments of  great  plausibility. 

All  that  it  appears  to  me  necessary  to  say  on  this 
subject  may  be  brought  forward  under  four  divisions. 

I.  ARGUMENTS  FROM  THE  JUSTICE  OF  GOD. 
II.  ARGUMENTS  FROM  THE  GOODNESS  OF  GOD. 

III.  ARGUMENTS  FROM  THE  ATONEMENT  OF  CHRIST. 

IV.  ALLEGED  PROOFS  FROM  THE  SACRED  SCRIPTURES. 

4 


38  LECTURES  ON  UNIVERSALISM. 

I.  In  examining  the  argument  drawn  from  the  Di- 
vine justice,  let  us  scrutinize  a  little  the  Universalist 
definition  of  the  justice  of  God. 

The  Chevalier  Ramsay,  one  of  the  principal  early 
advocates  of  Universalism,  has  given  the  following  de- 
finition,— "  Justice  is  that  perfection  of  God  by  which 
he  endeavors  continually  to  make  all  intelligences 
just" 

On  this  definition  is  based  a  popular  argument  in 
favor  of  the  final  salvation  of  all  men.  It  is  said  that 
"  the  justice  of  God  requires  all  men  to  do  justly,  love 
mercy,  and  walk  humbly.  The  justice  of  God  seeks 
to  render  all  men  just,  and  God  will  accomplish  his 
purposes  ;  therefore  all  men  will  be  ultimately  reduced 
to  subjection  to  God,  and  so  all  men  will  be  saved." 
This  reasoning  might  be  regarded  as  somewhat  plausi- 
ble, if  the  definition  were  correct.  Yet  even  admitting 
the  correctness  of  the  definition  the  argument  is  plainly 
sophistical. 

The  benevolence  of  God  is  an  attribute  by  which 
he  is  opposed  to  all  suffering  at  all  times,  and  yet  much 
real  pain  exists  in  the  universe.  If  the  justice  of  God 
sought  to  make  men  just,  it  would  not  more  certainly 
seek  to  make  them  just  in  a  future  world  than  in  this. 
It  would  be  as  truly  opposed  to  men's  continuing  un- 
just for  an  hour  or  a  moment,  as  it  would  be  to  their 
continuing  unjust  for  a  thousand  years,  or  for  eternity. 
As  it  has  not  prevented  men  from  continuing  unjust  for 


LECTURES  ON  UNIVERSALISM.  39 

a  short  period  there  can  be  no  proof,  from  the  nature  of 
the  attribute,  that  it  will  prevent  men  from  being  "  un- 
just still"  in  an  eternal  state. 

But  how  strange  this  definition  of  Divine  justice !  Is 
justice  that  perfection  of  God  by  which  he  endeavors 
continually  to  make  all  intelligences  just  ?  Then  other 
attributes  of  the  Divine  being  ought  to  be  denned  in  a 
corresponding  manner ;  and  mercy  is  not  that  perfec- 
tion of  God  by  which  he  shows  favor  to  the  wretched, 
but  the  perfection  by  which  he  endeavors  to  make 
others  show  mercy  to  the  miserable.  If  justice  in  God 
is  a  desire  to  make  others  just — then  a  just  man  is  one 
who  endeavors  to  make  others  just ;  and  a  just  judge  is 
one  who  simply  endeavors  to  make  others  just.  On 
this  definition  a  judge  who  wrongs  every  man  that  is 
brought  before  him,  if  he  only  endeavors  to  make  other 
men  just,  is  a  just  judge.  The  truth  is,  the  exercise  of 
justice  has  respect  to  the  treatment  of  others  in  regard 
to  the  related  rights  of  the  parties,  and  not  to  an  en- 
deavor to  lead  to  the  exercise  of  justice. 

This  definition  is  often  given  up,  and  the  doctrine  of 
universal  salvation  is  sought  to  be  maintained,  on  the 
ground  that  all  punishment  is  disciplinary — that  is,  that 
it  is  of  the  nature  of  a  chastisement,  intended  to  lead 
men  to  repentance.  Those  who  oppose  the  doctrine  of 
eternal  punishment  exert  more  influence  by  their  rea- 
sonings from  this  principle  than  by  all  other  arguments 
put  together.  They  bring  forward  the  paternal  charac- 


40  LECTURES  ON  UNIVERSALISM. 

ter  of  God,  representing  him  as  a  kind  father,  chastising 
his  children  for  the  purpose  of  reclaiming  them  from 
sin.  Because  the  infliction  of  suffering  for  such  an 
end,  implies  a  noble  and  benevolent  design  towards  the 
sufferers,  it  is  inferred  that  this  is  the  only  design  of  pun- 
ishment, and  that  all  other  inflictions  are  unjust,  and  un- 
worthy of  God. 

You  will  pardon  me  if  I  dwell  at  some  length  on 
this  point,  and  adduce  several  considerations  to  show 
that  justice  requires  something  more  than  mere  disci- 
pline. 

1.  If  justice  requires  such  a  punishment  as  will 
answer  the  ends  of  salutary  chastisement,  and  no 
more,  then  it  follows,  undeniably,  that  such  chastise- 
ment is  the  utmost  curse  of  the  Divine  law.  Hence 
all  those  passages  of  Scripture  which  threaten  a  curse, 
and  which  speak  of  deliverance  from  the  curse  of  the 
law,  must  be  understood  as  speaking  of  chastisement 
merely.  Yet  observe,  if  all  punishment  be  inflicted  for 
this  end,  and  if  it  secure  the  desired  result,  then  pun- 
ishment is  not,  on  the  whole,  a  real  evil.  For,  let  it 
be  kept  in  mind,  that  it  is  alleged  in  this  argument  that 
all  the  punishment  ever  inflicted  on  the  sinner  is  neces- 
sary to  his  highest  happiness ; — to  his  eternal  well-be- 
ing. This,  we  say,  is  plainly  no  curse  at  all.  It  is  just 
such  a  portion,  as  the  subject  of  it,  if  he  understood  his 
true  interest,  would  choose  for  himself.  Thus  all  the 
threatenings  of  God's  word  amount  simply  to  this — if 


LECTURES  ON  UNIVERSALISM.  41 

you  sin,  thus  and  so,  then  you  shall  be  put  under  the 
influence  of  the  best  possible  means  to  reclaim  and 
render  you  happy.  If  you  trample  on  Divine  authori- 
ty, God  threatens  to  use  the  most  efficient  method  to 
restore  you  to  his  favor.  If  you  raise  your  arm  against 
Omnipotence,  that  Omnipotence  shall  exert  itself  in  the 
wisest  possible  manner  to  render  you  happy.  Now  I 
appeal  to  every  man  that  is  at  all  acquainted  with 
propriety  of  language,  to  determine  whether  such  a 
threatening  be  a  curse  or  a  blessing. 

From  the  fact,  therefore,  that  the  Divine  law  pro- 
nounces a  curse,  taken  in  connection  with  the  fact  that 
salutary  chastisement  is  not  a  curse,  it  is  certain  that 
something  more  than  salutary  chastisement  is  required 
by  strict  justice. 

2dly.  It  is  manifest  to  all  that  are  in  the  least  ac- 
quainted with  divine  revelation,  that  salvation  is  every- 
where spoken  of  in  the  Scriptures  as  resulting  from  the 
grace  of  God ;  from  his  special  and  infinite  goodness. 
But,  obviously,  there  is  no  grace,  or  singular  goodness, 
in  saving  one  from  farther  punishment,  after  he  has 
suffered  all  that  the  law  demands.  If  justice  requires 
only  such  a  chastisement  as  leads  the  offender  to  re- 
pentance, then,  when  that  end  is  attained,  God  cannot 
inflict  any  farther  punishment  without  manifest  injus- 
tice ;  and  is  there  any  special  goodness  to  the  sinner 
in  simply  forbearing  to  treat  him  with  injustice  ?  He 
has  answered  the  demands  of  the  law :  he  has  satisfied 
4* 


42  LECTURES  ON  UNIVERSALISM. 

the  justice  of  God  :  he  must  be  delivered  from  farther 
punishment  or  else  he  is  oppressed  and  treated  with 
cruelty.  But  is  this  the  doctrine  of  the  Bible  ?  Do  all 
its  promises  of  mercy  and  grace  amount  only  to  an  as- 
surance that  God  will  not  treat  his  creatures  with  injus- 
tice ?  If  salutary  chastisement  be  all  the  punishment 
due  to  sin,  the  offender,  after  enduring  this,  cannot  ask 
for  deliverance  and  salvation  as  a  favor.  If  you  were 
sentenced  to  a  year's  imprisonment  for  a  crime,  you 
would  not,  after  the  term  of  your  confinement  had  ex- 
pired, come  and  beg  your  release  as  a  special  mercy. 
The  jailor  has  no  more  right  to  keep  you  there  another 
hour,  than  he  has  to  seize  an  innocent  citizen  and 
thrust  him  into  the  same  gloomy  dwelling.  In  such  a 
case  you  would  demand  your  release,  and  if  it  were  not 
granted  as  your  right,  the  keeper  would  deserve  to  be 
put  in  your  place. 

3dly.  The  Scriptures  teach  that  sinners  are  forgiven. 
But  if  they  suffer  the  very  punishment  which  the  law 
denounces,  forgiveness  is  plainly  impossible.  Forgive- 
ness implies  that  the  object  of  it  is  not  punished  in  his 
own  person  according  to  law  and  justice.  But  who 
would  think  of  telling  a  man  that  has  just  suffered  the 
full  sentence  of  the  law,  that  he  was  now  forgiven  ? 
This  would  be  adding  insult  to  the  rigor  of  justice. 

4thly.  Christ  is  abundantly  represented  in  the  Scrip- 
tures as  delivering  men  from  the  curse  of  the  law.  But 
the  argument  which  I  am  now  opposing  avers  that  all 


LECTURES  ON   UNIVERSALISM.  43 

will  be  saved  by  enduring  the  full  curse  of  the  law. 
That  is,  they  will  suffer  so  much  punishment  as  may  be 
necessary  to  lead  the  soul  to  repentance.  Now,  how 
can  Christ  be  said  to  deliver  from  this  curse  ?  Does  he 
deliver  men  from  just  so  much  discipline  as  they  need  to 
bring  them  to  repentance  7 

5thly.  That  the  law  threatens  a  much  severer  pun- 
ishment than  any  mere  salutary  discipline,  is  evident 
from  the  terms  employed  by  the  sacred  writers  to  des- 
cribe it.  The  wicked  are  said  to  be  c  accursed,' 
'  cursed  with  a  curse,'  '  cursed  children.'  And  God 
is  represented  as  inflicting  on  them '  wrath ;'  '  fiery  in- 
dignation ;'  c  wrath  without  mixture ;'  making  them  an 
'  anathema,'  and  as  visiting  them  with  e  all  the  curses 
of  the  law.'  Can  any  sober  man  imagine  that  these 
terms  are  used  to  signify  fartherly  correction  ?  Would 
it  be  proper  to  call  the  wise  and  wholesome  discipline 
of  parents,  a  curse,  and  fiery  indignation,  and  wrath 
without  mixture  ?  Do  any  of  you  ever  use  such  terms 
in  setting  forth  the  discipline  to  which  you  are  compell- 
ed to  resort  in  your  families  ?  Did  you  ever  think  of 
saying  to  your  friends  ;  "  Very  difficult  and  trying  duties 
have  devolved  on  me  of  late ;  I  have  been  under  the 
necessity  of  cursing  my  eldest  son,  and  pouring  out  up- 
on him  wrath  without  mixture  :  I  have  also  made  my 
daughter  an  anathema,  and  have  come  out  against  her 
in  great  fury,  and  with  fiery  indignation — they  are 
cursed  children."  If  this  be  language  of  parental  ten- 


44  LECTURES   ON   UNIVERSALISM. 

derness  then  we  admit  that  the  punishments  spoken  of 
in  Scripture  are  nothing  but  a  fatherly  discipline. 

But  while  such  language  is  used  in  regard  to  the 
manner  in  which  God  treats  one  class  of  men,  the 
Scriptures  employ  widely  different  terms  in  respect  to 
another  class.  Thus,  in  Heb.  xiii.  5 — 9,  *  Ye  have 
forgotten  the  exhortation  which  speaketh  to  you  as  un- 
to children,  my  son  despise  not  thou  the  chastening  of 
the  Lord,  nor  faint  when  thou  art  rebuked  of  him :  For 
whom  the  Lord  loveth  he  chasteneth,  and  scourgeth 
every  son  whom  he  receiveth.  If  ye  endure  chasten- 
ing, God  dealeth  with  you  as  with  sons ;  for  what  son 
is  he  whom  the  father  chasteneth  not  ?  But  if  ye  be 
without  chastening,  whereof  all  are  partakers,  then  are 
ye  bastards  and  not  sons.'  Again  in  the  Psalms, 
1  Blessed  is  the  man  whom  thou  chasteneth,  O  Lord, 
and  teachest  him  out  of  thy  law.'  These  passages 
show  that  a  salutary  discipline  is  restricted  to  a  certain 
class,  and  not  applied  as  the  sole  punishment  of  the 
wicked.  Indeed,  God  often  speaks  of  chastising  that 
class  of  men  which  by  way  of  distinction  is  denominat- 
ed the  children  of  God.  They  are  told  that  their  afflictions 
shall  work  out  for  them  a  far  more  exceeding  and  eter- 
nal weight  of  glory ;  and  that  tribulation  worketh  pa- 
tience, and  patience  experience,  and  experience  hope. 
But  whoever  thought  of  damnation's  working  out  an 
eternal  weight  of  glory  ? 

In  concluding  this  view  let  me  advert  for  one  mo- 


LECTURES    ON    UNIVERSALISM.  45 

raent  to  the  most  plausible  mode  in  which  the  Univer- 
salist  states  his  objection.  It  is  asked,  would  any  kind 
parent  doom  his  own  child  to  a  severe  punishment 
without  aiming  thereby  to  reclaim  him  ?  To  this  I 
reply,  it  is  sometimes  necessary  for  a  kind  parent  to 
cast  off  a  child  utterly  and  finally,  for  the  good  of  the 
family,  and  the  maintenance  of  social  order.  It  has 
often  been  related  of  a  distinguished  judge,  that  when 
two  of  his  sons  were  brought  before  him  on  the  charge 
of  treason,  and  their  guilt  was  made  apparent,  the 
justice  of  the  magistrate  prevailed  over  the  affection  of 
the  father,  and  he  at  once  gave  them  up  to  the  sentence 
of  the  law  and  to  death.  Just  so  God  is  represented, 
as  struggling  between  compassion  and  justice ;  and  as 
proceeding  with  reluctance  to  the  execution  of  ultimate 
and  remediless  judgment. 

We  are  now  prepared  for  another  and  more  satisfac- 
tory definition  of  justice.  The  word  justice  is  used  in 
three  different  senses.  Commutative  justice  has  refer- 
ence to  commercial  transactions,  and  respects  the  ex- 
change of  property.  In  this  sense  a  man  is  just  who 
pays  his  debts,  and  is  fair  and  honorable  in  all  his  deal- 
ings. General  or  public  justice  respects  what  may  be 
called  the  rights  of  the  community,  and  is  the  same  with 
general  benevolence.  The  word  is  used  in  this  sense, 
where  the  Apostle  represents  that  the  propitiation  of 
Christ  has  exerted  such  an  influence  that  God  can  be 
just,  and  the  justifier  of  him  that  believeth  in  Jesus : 


46  LECTURES   ON    UNIVERSALISM. 

that  is,  he  can  pardon  the  believer  without  injuring  his 
government.  Distributive  justice  has  reference  to  the 
equal  distribution  of  rewards  and  punishments,  and  re- 
spects the  personal  rights  and  demerits  of  the  individu- 
al rewarded  or  punished.  It  is  on  this  last  view  of 
justice  that  the  question  is  raised  whether  eternal  pun- 
ishment is  just  or  unjust. 

For  a  clear  understanding  of  this  point  let  it  be  ob- 
served, that  transgression  deserves  punishment  chiefly 
because  it  relaxes  the  power  of  the  laws,  and  opens  the 
way  for  a  general  prevalence  of  crime.  Thus  the 
murderer  deserves  to  be  punished,  not  because  a  real 
injury  has  been  inflicted  upon  the  victim  or  his  friends, 
for  there  are  cases  in  which  the  murdered  individual 
suffers  no  injury  from  being  put  to  death*  It  may  prove 
a  merciful  dispensation  to  save  him  from  a  more  aggra- 
vated form  of  suffering.  He  may  have  been,  also,  in  a 
condition  so  forlorn  as  to  have  no  friends  to  be  afflicted 
by  his  untimely  removal.  But  the  murderer  does  not 
the  less  deserve  punishment  on  account  of  these  facts. 
The  law  has  been  broken,  and  unless  the  transgressor 
be  made  an  example  of,  that  one  unnoticed  breach  of 
the  law  that  protects  our  lives,  may  sharpen  the  wea- 
pons, and  nerve  the  arms,  and  quicken  the  daring  of  a 
thousand  assassins  to  similar  deeds.  It  is  for  such  a 
reason  that  the  transgressor  of  the  Divine  law  deserves 
punishment.  This  view  of  justice  is  sometimes  admit- 
ted by  those  who  advocate  the  doctrine  of  universal 


LECTURES   ON   UN1VERSALISM.  47 

salvation,  but  they  deny  that  justice  demands  so  much 
as  eternal  punishment.  I  will  state  the  arguments  by 
which  they  seek  to  maintain  this  position,  and  reply  to 
them  briefly,  in  this  place,  as  they  will  receive  more 
attention  in  another  part  of  our  course. 

1.  It  is  said  that  there  is  not  sufficient  difference  be- 
tween the  most  imperfect  character  of  the  righteous,  and 
the  least  depraved  one  of  those  termed  the  wicked,  to 
make  it  appear  reasonable  to  create  so  wide  a  differ- 
ence between  their  ultimate  destinies ; — that  it  is  plain- 
ly unreasonable  to  doom  one  of  them  to  eternal  punish- 
ment, and  to  make  the  other  perfectly  and  for  ever 
happy. 

The  apparent  force  of  this  argument  is  lost,  at  once, 
if  it  be  admitted  that  both  alike  deserve  eternal  punish- 
ment. But  this  is  admitted  by  those  who  hope  to  be 
saved  because  they  conceive  themselves  to  be  spiritual 
disciples  of  Christ.  They  admit  that  they  deserve  eter- 
nal punishment  as  really  as  those  that  actually  suffer 
it.  The  argument,  then,  as  you  see,  is  a  begging  of 
the  question ;  it  takes  for  granted  the  very  thing  in  dis- 
pute, viz.  that  the  sinner  does  not  deserve  an  eternal 
punishment. 

2.  Again  it  is  argued  that  life  is  too  short  for  any  man 
to  contract  guilt  enough  to  deserve  eternal  punishment. 

My  answer  to  this  is,  that  length  of  time  has  no 
necessary  connection  with  the  smallness,  or  the  enormity 
of  the  sinner's  guilt.  A  man  can  commit  a  crime 


48  LECTURES   ON   UNIVERSALISM. 

which  shall  lead  to  an  imprisonment  for  life  or  fifty 
years,  in  the  same  time  in  which  he  would  commit  one 
for  which  he  would  deserve  to  be  fined  a  single  dollar  : 
and  he  can  commit  a  capital  offence  with  equal  facility. 
The  atrocity  of  a  crime  depends  on  the  importance  of 
the  law  and  the  sacredness  of  the  authority  which  is 
violated ;  and  not  at  all  on  the  length  of  time  occupied 
in  its  perpetration.  How  long  must  a  man  refuse  to  ac- 
cept of  God's  eternal  favor,  gratuitously  offered,  to  de- 
serve to  lose  it  1  If  he  gives  up  the  everlasting  favor 
of  his  Maker  for  one  moment,  it  cannot  be  proved  that 
he  ever  deserves  to  receive  it. 

3dly.  It  is  alleged  that  the  creature  is  finite,  and 
therefore  cannot  deserve  an  endless  punishment.  To 
this  I  reply  that  his  powers  of  sinning  are  not  more 
limited  than  are  his  susceptibilities  of  suffering  :  hence 
there  is  no  more  reason  why  his  punishment  should  not 
be  endless  than  there  would  be  if  his  powers  were  in- 
finitely increased.  He  can  now  resist  infinite  authority. 
Besides,  God  cannot  certainly  be  under  any  obliga- 
tion, in  justice,  to  reclaim  a  sinner.  We  have  seen 
men  living  in  this  world  in  sin,  sixty,  eighty  and  ninety 
years  ;  when,  instead  of  being  reformed,  they  have  been 
growing  more  wicked  and  more  miserable.  We  never 
think  it  inconsistent  with  the  justice  of  God  that  he 
does  not  reclaim  them.  Neither  can  we  conceive  it  to 
be  inconsistent  with  justice  that  they  be  left  to  the  same 
sinful  career  another  century,  and  another,  and  anoth- 


LECTURES   ON   UNIVERSALISM.  49 

er ; — in  short,  God  cannot  be  under  obligation  ever  to 
reclaim  them  from  sin  ; — as  far  as  we  can  see  there  is 
no  more  injustice  in  leaving  them  unreclaimed  at  any 
point  of  their  future  eternal  state,  than  there  is  in  leav- 
ing them  unreclaimed  for  one  year  at  the  present  time. 
From  all  this,  is  it  not  evident  that  if  the  doctrine  of 
universal  salvation  can  be  sustained  at  all,  it  must  be 
sustained  on  other  grounds,  than  by  reasoning  from  the 
claims  of  justice.  We  come  now  to  consider, 

II.    THE   ARGUMENT    DRAWN  FROM  THE   GOODNESS  OF  GOD. 

Doctor  Chauncy,  one  of  the  advocates  of  universal 
salvation,  states  his  argument,  if  argument  it  may  be 
called,  in  the  following  words.  "  It  is  high  time  that 
some  generally  received  doctrines  should  be  renounced 
and  others  embraced  in  their  room,  that  are  more  hon- 
orable to  the  Father  of  mercies,  and  comfortable  to 
creatures  whom  his  hands  have  formed."  "  I  doubt 
not,"  says  he,  "  it  has  been  a  perplexing  difficulty  to 
most  persons  ;  I  am  sure  it  has  been  such  to  me,  how  to 
reconcile  the  doctrine  which  dooms  so  great  a  number 
of  the  human  race  to  eternal  flames,  with  the  essential 
absolute  perfection  of  the  Deity." 

Mr.  Whiston,  in  speaking  on  the  same  subject,  says, 
"  This  doctrine"  (that  is,  the  doctrine  of  eternal  pun- 
ishment,) "  supposes  God  to  delight  in  cruelty." 

All  who  have  heard  our  modern  Universalists  preach, 
know  that  this  also  is  a  principal  argument  with  them. 
5 


50  LECTURES   ON   UNIVERSALISM. 

They  represent  that  God  cannot  be  good  unless  he 
saves  the  whole  human  race.  But  because  he  is  infi- 
nitely good,  and  his  compassion  is*boundless,  they  main- 
tain that  all  will  be  saved.  It  should  be  remarked,  in 
passing,  that  if  the  Divine  compassion  be  relied  on,  in 
distinction  from  a  strictly  legal  claim  for  salvation, 
then  it  is  admitted  that  pure,  strict  justice  would  doom 
men  to  endless  misery.  It  is  admitted  that  justice 
would  destroy  them,  but  the  compassion  of  God  is  so 
large  that  it  interposes  and  saves  all.  Whatever  men 
may  deserve,  God,  say  they,  is  infinitely  good,  and  we 
cannot  conceive  that  he  will  allow  any  finally  to  perish. 

I  reply,  we  may  just  as  well  say,  if  God  is  good  we 
cannot  conceive  that  he  will  permit  any  real  suffering 
in  the  universe.  For  if  he  may  admit  it  for  a  day,  a 
year,  a  life-time,  he  may,  on  the  same  principle,  admit 
it  for  a  hundred  years  after  death,  and  then  another,  and 
so  on  without  end.  So,  in  fact,  if  Divine  goodness  re- 
quire that  suffering  should  cease,  it  requires  just  as  really 
that  it  should  never  have  entered  the  system  of  the 
universe. 

But  it  is  said  that  the  eternal  misery  of  any  portion 
of  the  human  race  cannot  be  for  the  good  of  the  uni- 
verse at  large.  This  is  the  very  thing  to  be  proved  by 
Universalists.  Let  them  show  that  the  moral  govern- 
ment of  God  will  be  better  sustained  without  an  eter- 
nal exhibition  of  the  evil  of  sin  in  its  penal  conse- 
quences, and  the  argument  from  the  Divine  goodness 


LECTURES   ON   UNIVERSALISM.  51 

will  amount  to  something.     Till  this  is  evinced  it  can- 
not be  made  apparent  that  a  government  of  eternal  du- 
ration may  not,  with  the  best  effect,  punish  some  of  its 
immortal  subjects  during  their  eternal  life-time. 
Let  us  now  consider, 

III.  THE  ARGUMENT  DEDUCED  FROM  THE  ATONEMENT  OF 
CHRIST. 

It  may  be  briefly  stated  as  follows  :  Christ  died  to 
make  atonement  for  all  men.  The  object  of  the  atone- 
ment is  to  deliver  those  for  whom  it  is  made  from  the 
curse  of  the  law ;  and  therefore  all  men  will  be  deliver- 
ed from  the  curse  of  the  law. 

Before  proceeding  to  answer  this  argument,  I  beg 
that  you  will  take  notice  of  one  thing.  It  gives  up  the 
ground  that  a  salutary  discipline  is  the  whole  curse  of 
the  law,  and  that  men  will  be  saved  by  enduring  that 
curse.  It  also  relinquishes  the  notion  that  sinners  may 
suffer  all  that  the  law  requires  in  a  limited  time,  and  so 
may  be  saved  on  that  account.  It  also  gives  up  the 
idea  that  God  would  not  be  good  if  any  were  lost,  be- 
cause it  pleads  for  salvation  as  something  not  deserved  ; 
something  that  comes  to  all  as  a  purchased  pardon,  and 
a  deliverance  from  deserved  punishment. 

In  reply  to  the  argument  itself,  it  may  be  shown  in 
few  words,  that  the  atonement  was  made,  not  to  pardon 
and  save  men  irrespective  of  their  character,  but  rather, 
to  render  it  consistent  to  forgive  sinners  when  they  be- 


52  LECTURES   ON   UNIVERSALISM. 

come  believers.  It  is  true  that  such  a  provision  im- 
plies as  strongly  probable  a  purpose  on  the  part  of  God 
to  make  it  in  a  greater  or  less  degree  effectual.  But  as 
he  provided  the  light  of  the  natural  sun  for  the  eyes  of 
the  whole  human  race,  and  yet  the  blind  and  those  im- 
mured in  dungeons  do  not  enjoy  it ;  and  as  he  has  pro- 
vided illumination  for  all  human  minds,  and  many  re- 
main ignorant,  so  the  making  an  abundant  provision  for 
the  spiritual  necessities  of  all  mankind  does  not  prove 
that  all  will  be  benefited  by  the  provision.  Indeed,  so 
far  as  we  can  see,  it  is  an  universal  law  with  regard  to 
all  the  gifts  of  God,  that  their  enjoyment  depends  on 
the  choice  -of  his  creatures.  Nothing  is  absolutely 
forced  upon  us  save  existence,  and  that  is  not  so  much 
a  positive  good,  as  it  is  a  state  furnishing  the  power  of 
choosing  life  or  death,  blessing  or  cursing. 

Where  the  atonement  of  our  Savior  is  spoken  of  in 
the  Scriptures  as  beneficial,  it  is  spoken  of  as  having 
become  so  through  the  faith  of  the  believer.  Thus 
Christ  himself  tells  us,  that  c  as  Moses  lifted  up  the  ser- 
pent in  the  wilderness,  even  so  must  the  Son  of  man 
be  lifted  up,  that  whosoever  believeth  in  him  might  not 
perish  but  have  everlasting  life.' 

Paul  says  to  the  Gallatians,  '  If  ye  be  circumcised 
Christ  shall  profit  you  nothing.5  From  this  it  is  mani- 
fest that  some  may  fail  of  being  benefited  by  Christ's 
atonement.  But  if  this  be  so,  the  nature  of  the  atone- 
ment does  not  secure  the  salvation  of  all  men. 


LECTURES  ON  UNIVERSALISM.  53 

Again  in  one  of  his  epistles  to  the  Corinthians  the 
Apostle  exhorts  his  brethren  to  be  careful  lest  through 
their  defective  example  the  weak  brother  should  perish, 
for  whom  Christ  died.  Hence,  Christ  may  have  died 
for  an  individual  and  that  individual  may  perish. 

I  pass  now  to  consider, 

IV.  DIRECT  TESTIMONY  FROM  THE  SACRED  SCRIPTURES. 

It  should  be  remarked  that  there  is  a  strong  pecul- 
iarity in  the  nature  of  the  appeals  made  to  the  Scrip- 
tures by  Universalists.  They  are  almost  entirely  cita- 
tions of  texts  which  are  thought  to  prove  the  doctrine 
of  eternal  punishment. 

These  are  brought  forward  and  expounded  for  the 
purpose  of  showing  that  they  do  not  prove  what  they 
have  been  thought  to  demonstrate.  Except  the  single 
dogma  that  all  men  will  be  saved,  Universalism  is  a 
system  of  negations.  To  follow  the  sinuous  course  of 
their  criticisms  would  be  too  great  a  diversion  from  my 
main  purpose.  I  will  notice  a  few  only  as  specimens. 

Much  has  been  said  to  show  that  the  words,  eternal, 
everlasting,  for  ever,  and  forever  and  ever,  when  ap- 
plied to  the  punishment  of  the  wicked,  do  not  mean 
endless.  Learned  criticisms  in  detail  would  be  out  of 
place,  or  we  could  show  that  nothing  but  a  want  of 
acquaintance  with  the  language  could  justify  the  mo- 
tive of  such  a  criticism  as  is  made  by  Universalist  wri- 
ters on  these  terms.  One  remark  is  sufficient  to  settle 
5* 


54  LECTURES   ON   UNIVERSALISM. 

this  point.  If  these  expressions  do  not  prove  the  end- 
less punishment  of  the  wicked,  then  we  cannot  prove 
from  the  Bible  that  the  happiness  of  the  righteous,  or 
the  existence  of  God,  are  endless.  The  same  terms  are 
applied  to  both.  Another  criticism,  perhaps,  should 
receive  the  notice  of  a  passing  remark.  It  is  frequent- 
ly alleged  that  the  words  rendered  hell  mean  only  the 
grave,  and  the  valley  of  Hinnom,  because  the  words 
were  primarily  used  in  these  senses.  We  reply  to  this 
by  saying,  that  every  scholar  knows  perfectly,  that  all 
terms  descriptive  of  a  future  state  must  of  necessity  be 
borrowed  from  earthly  objects  and  earthly  scenes.  The 
most  common  terms  used  to  describe  the  dwelling- 
place  of  the  blest,  signify,  primarily,  nothing  more  than 
the  atmosphere  and  the  region  above  the  clouds.  Yet 
wrho  doubts  that  these  terms  are  so  used  in  the  New 
Testament  as  to  have  acquired  a  far  more  extensive 
signification. 

The  first  to  which  I  invite  your  attention,  is  Rom.  v. 
18.  The  words  are  as  follows  : — c  Therefore,  as  by  the 
offence  of  one,  judgment  came  upon  all  men  to  con- 
demnation ;  even  so  by  the  righteousness  of  one,  the 
gift  came  upon  all  men  unto  free  justification  of  life. 
For  as  by  one  man's  offence  many  were  made  sinners  ; 
so  by  the  obedience  of  one,  many  shall  be  made 
righteous.' 

The  argument  founded  upon  this  passage  is  this — 
That  Adam  and  Christ  are  here  represented  as  the  re- 


LECTURES  ON  UNIVERSALISM.  55 

spective  opposite  sources  of  death  and  life  to  all  men 
universally,  or  that  Christ  is  the  source  of  life  to  all  men 
without  exception,  as  Adam  was  the  source  of  death  to 
all  men  without  exception.  Let  it  be  observed,  how- 
ever, that  the  whole  chapter  is  taken  up  with  a  discus- 
sion of  the  method  by  which  believers  are  justified. 
The  chapter  commences  with  this  declaration — c  There- 
fore being  justified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ.'  This  could  be  said  of 
none  but  Christians.  Accordingly,  in  the  17th  verse,  all 
that  is  said  about  salvation  is  clearly  restricted  to  be- 
lievers. That  verse  reads  thus :— '  For  if  by  one  man's 
offence  death  reigned  by  one ;  much  more  they  which 
receive  abundance  of  grace  and  of  the  gift  of  righteous- 
ness, shall  reign  in  life  by  one,  Jesus  Christ.'  Here  the 
reigning  in  life  is  restricted  to  them  which  receive  abun- 
dance of  grace  :  but  the  18th  verse  is  an  inference  from 
this,  and  there  is  no  sense  in  the  Apostle's  reasoning 
unless  the  term  all  here  be  understood  as  limited  in  the 
same  manner.  All  that  the  passage  can  be  made  to 
mean,  without  a  total  disregard  to  the  connection,  is 
simply  this :  In  the  17th  verse  it  is  declared  that  they 
who  have  received  abundance  of  grace — that  is,  true 
believers — shall  reign  by  one,  Jesus  Christ.  There- 
fore, as  by  the  offence  of  one,  Adam,  all  of  his  seed 
came  into  condemnation,  even  so,  by  the  righteousness 
of  one,  Christ,  all  of  his  seed  shall  receive  the  justifica- 
tion of  life.  The  whole  design  of  the  Apostle  is  to 


56  LECTURES  ON  UNTVERSALISM. 

show  that  Christ  as  effectually  secures  the  salvation  of 
all  who  are  united  to  him,  as  the  fall  of  Adam  did  the 
fall  and  condemnation  of  all  that  were  united  to  him, 

The  next  passage  is  found  in  Col.  i.  19, 20.  '  For  it 
pleased  the  Father  that  in  him  should  all  fulness  dwell ; 
and  having  made  peace  through  the  blood  of  his  cross, 
by  him  to  reconcile  all  things  to  himself ;  by  him,  I 
say,  whether  they  be  things  in  earth,  or  things  in  hea- 
ven.' It  is  argued  from  this  passage,  that,  as  Christ  will 
reconcile  all  things  to  himself,  all  the  human  family 
must  be  included,  and  so  must  be  saved.  But  how  does 
it  appear  that  all  men  are  here  included  ?  The  phrase 
all  things  must  certainly  have  some  limitation  ;  if  it  be 
considered  as  a  bold  personification,  then  the  mountains, 
and  waves,  and  clouds  of  heaven  will  become  recon- 
ciled to  him  in  the  sense  of  the  passage,  and  sinners 
may,  in  the  same  manner,  be  made  the  involuntary  in- 
struments of  advancing  the  purposes  and  the  glorious 
reign  of  Christ.  If  all  things  be  used  literally,  it  must 
admit  of  such  a  limitation,  as  is  manifest,  when  it  is  said 
that  all  Judea  and  all  the  region  round  about  Jordan 
were  baptized  of  John  ;  and  all  men  counted  John  as  a 
prophet ;  and  all  men  came  to  Christ.  Certainly  there 
is  nothing  here  that  clearly  teaches  the  salvation  of  all 
men. 

Again,  Eph.  i.  10,  is  quoted  by  an  eminent  Univer- 
salist  writer,  in  proof  of  the  final  salvation  of  all  men. 
It  reads  thus — '  That  in  the  dispensation  of  the  fulness 


LECTURES  ON  UNIVERSALISM.  57 

of  times,  he  might  gather  in  one,  all  things  in  Christ, 
both  which  are  in  heaven  and  which  are  on  earth.' 
This  same  writer*  gives  us  the  following  exposition  of 
the  text.  "  By  means  of  the  lapse,  and  what  has  been 
consequent  thereupon,  all  things  in  heaven  and  on 
earth,  were  got  into  a  broken,  disjointed,  and  disorderly 
state ;  and  the  good  pleasure  of  God  to  reduce  them 
into  one  duly  subjected  and  well  subordinated  whole, 
may  very  fitly  be  signified  by  the  phrase,  to  gather  to- 
gether in  one,  all  things."  The  exposition  is  sound,  but 
what  does  it  prove  ?  We  think  all  things  will  be  well 
subordinated,  when  the  judgment  shall  have  passed,  and 
the  saints  shall  sit  down  with  Christ  upon  his  throne, 
and  sinners  shall  be  shut  up  in  their  eternal  prison. 

Again,  1  Tim.  ii.  4,  is  quoted,  where  it  is  said  that 
God  will  have  all  men  to  be  saved,  and  come  to  the 
knowledge  of  the  truth.  To  this,  I  reply,  God  is  often 
said  to  will  things  which  never  come  to  pass.  God 
does  not  willingly  afflict  nor  grieve  the  children  of  men, 
yet  he  does  afflict  them.  Christ  willed  to  gather  the 
children  of  Jerusalem  under  his  kind  protecting  care, 
but  they  would  not :  In  the  same  sense  he  willed  the 
salvation  of  all  men  ;  and  it  does  not  appear  from  this 
text,  or  its  connection,  that  he  willed  it  in  any  other 
sense. 

The  16th  verse  of  the  15th  chapter  of  1st  of  Co- 
rinthians, is  often  quoted  as  a  proof  of  the  doctrine  of 
*  Dr.  Chauncy. 


58  LECTURES  ON  'uNIVERSALISM. 

universal  salvation.  '  For,  as  in  Adam  all  die,  so  in 
Christ  shall  all  be  made  alive.'  This  whole  chapter  is 
taken  up  with  an  argument  for  the  resurrection  of 
Christ's  disciples,  drawn  from  the  resurrection  of  the 
Savior  himself.  Neither  the  salvation  of  saints  nor  sin- 
ners is  hinted  at  in  the  text — the  text  plainly  speaks  of 
the  resurrection  of  the  body,  and  nothing  else.  Time 
will  not  permit  us  to  protract  these  examinations.  The 
few  passages  which  we  have  noticed,  are  some  of  the 
most  prominent  of  those  which  are  adduced  in  support 
of  the  doctrine  of  universal  salvation.  These  are  suffi- 
cient to  show  that  the  reasonings  of  Universalists,  so  far 
as  founded  upon  direct  Scripture  testimony,  are  at  least 
obscure  and  unsatisfactory ;  and  this  is  all  we  wish  to 
show,  for  the  present. 

In  conclusion  let  me  call  your  attention  to  one  strong 
mark  of  error  which  characterizes  ever}7  defence  of 
Universalism.  It  is  this — all  the  main  arguments 
clash  with  one  another.  We  are  told  that  no  man  will 
be  eternally  punished  because  no  man  deserves  any 
more  punishment  than  a  salutary  discipline.  That  this 
is  the  whole  curse  of  the  law,  and  that  it  would  be  un- 
just and  cruel  to  inflict  any  farther  punishment.  Then, 
again,  we  are  told,  with  the  same  breath,  that  no  man 
can  be  lost,  because  Christ  will  deliver  him  from  the 
curse.  Show  the  same  man  that  justice  demands 
something  more  than  mere  discipline ;  that  it  requires 
punishment  for  sustaining  the  power  of  the  infracted 


LECTURES   ON   UNIVERSALISM.  59 

and  injured  law,  and  then  he  takes  the  ground  that  this 
punishment  cannot  be  eternal,  because  it  is  greater  than 
the  sinner  deserves.  Show  him  that  it  may  be  true  that 
the  sinner  deserves  eternal  punishment,  and  that  the 
contrary  cannot  be  proved,  then  he  tells  you  that  the 
tender  mercy  and  infinite  compassion  of  God  will  inter- 
pose and  reclaim  and  save  the  soul.  Show  him  that 
the  exercise  of  such  compassion  implies  that  all  his 
reasoning  about  justice  is  abandoned  as  of  no  value,  as 
he  now  admits  that  the  sinner  does  not  deserve  salvation, 
but  receives  it  through  infinite  mercy,  yet  he  is  not  at 
all  daunted.  Show  him  that  goodness  may  be  consist- 
ent with  inflicting  the  very  penalty  of  the  law,  and 
then  he  betakes  himself  to  the  atonement  of  Christ, 
and  claims  that  those  very  persons  will  obtain  forgive- 
ness through  the  blood  of  Christ,  of  whom  he  had  just 
before  denied  that  they  needed  any  forgiveness.  And 
is  this  the  system,  my  dying"friends,  upon  which  you 
feel  sometimes  inclined  to  rest  your  hopes  for  eternity  ? 
Permit  me  to  intreat  you  to  reconsider  the  subject. 
Self-deception  can  profit  you  nothing.  The  prudent 
man  looketh  well  to  his  going,  but  the  simple  pass 
on  and  are  punished.  But,  perhaps  you  are  ready  to 
say,  I  do  not  doubt.  I  believe  in  the  doctrine  of  eter- 
nal punishment.'  Do  you  indeed  believe  it?  Do 
you  believe  that  you  are  yourself  exposed  to  such  a 
doom  ?  Ah !  you  could  not  rest  one  moment  in  sin  it 
you  fully  believed  it.  Your  very  frame  would  quiver, 


60  LECTURES   ON   UNIVERSALISM. 

and  your  heart  grow  faint.  The  images  of  the  world 
of  woe  would  haunt  your  sleepless  soul,  and  a  glance 
at  the  slippery  verge  upon  which  your  feet  are  placed 
would  compel  you  to  cry  out  "  Save  Lord,  or  I  perish." 
0  how  precious  would  be  the  refuge  which  Christ 
offers,  if  you  but  saw  how  your  unshielded  spirit 
stands  exposed  to  the  eternal  storm.  Do  you  say  I  see 
that  the  doctrine,  overwhelming  as  it  is,  is  true,  but  I 
cannot  feel  it.  Go,  then,  to  the  word  of  God.  The 
Scriptures  are  able  to  make  you  wise  to  salvation. 
But  they  must  be  read  with  the  docility  of  a  little 
child,  and  not  with  the  desire  to  support  a  vain 
theory. 

Go  to  the  Bible  with  humble  prayer,  and  in  the  spi- 
rit of  sincere  inquiry,  and  it  will  point  you  to  the  hea- 
venly city. 

It  will  hold  up  to  you,  it  is  true,  a  fiery  law  also,  a 
law  which  made  the  holy  Moses  fear  and  quake.  It 
will  tell  you  of  its  endless  dreadful  curse.  It  will  open 
before  you  the  pit  of  hell,  and  show  you  the  quenchless 
flame  and  the  undying  worm.  But  it  will  also  point 
you  to  the  new  Jerusalem,  and  show  you  its  gate  wide 
open.  It  will  direct  you  to  the  blood  that  cleanseth 
from  all  sin.  In  accents  of  love,  it  will  speak  of  a 
compassionate  Savior,  and  tell  you  to  go  to  his 
bleeding  feet  and  learn  how  freely  Jesus  can  for- 
give. 

Seek  then  ;   now,  sincerely  seek  to  know  the  truth. 


LECTURES  ON   UNIVERSALISM.  61 

But  remember  that  God  has  said  of  those  who  love 
not  the  truth,  "  they  shall  be  given  up  to  strong  delu- 
sion to  believe  a  lie  that  they  might  be  damned  because 
they  believed  not  the  truth,  but  had  pleasure  in  unright- 


• 
LECTURE  HI. 


AN  ARGUMENT  FROM  THE  PROVIDENCE  OF  GOD  TOWARDS  THE 
RIGHTEOUS  AND  THE  WICKED. 

For  the  day  of  vengeance  is  in  mine  heart,  and  the  year  of  my 
redeemed  is  come. — ISAIAH  Ixiii.  4. 


THE  character  of  Jesus  Christ  receives  no  small  por- 
tion of  its  interest  from  the  strong  and  impressive  con- 
trasts which  it  exhibits.  It  is  made  up  of  infinite  dig- 
nity and  unparalleled  condescension.  There  is  discov- 
erable in  it  a  perfect  superiority  to  the  world,  and  at 
the  same  time,  an  attention  to  its  minutest  concerns. 
He  unites  the  richest  mercy  with  the  most  unbending 
justice.  He  forgives  the  vilest  sinner  without  one  re- 
proachful word,  only  tenderly  exhorting  him  to  go  and 
sin  no  more ;  while  at  the  same  time  he  assures  the  most 
unexceptionable  moralist,  who  is  yet  destitute  of 
true  religion,  that  he  cannot  escape  the  damnation  of 
hell. 

The  prophet  Isaiah  has  set  forth  in  the  words  of  our 
text,  one  of  the  most  interesting  contrasts  in  this  won- 
derful character ; — his  mercy  and  his  justice.  In  the 
chapter  next  preceding  that  from  which  the  text  is 


LECTURES  ON   UNIVERSALISM.  63 

taken,  he  had  been  speaking  of  the  provisions  of  the 
Gospel,  and  of  the  unlimited  extent  of  its  invitations ; 
but  he  stops  not  to  dwell  upon  the  richness  of  its  bless- 
ings, nor  yet  upon  the  freeness  with  which  they  are 
proffered.  He  casts  his  eye  farther  into  the  future,  and 
looks  for  the  success  of  that  cause  which  had  brought 
the  Son  of  God  from  heaven.  Upon  this  he  catches  a 
vision  of  the  Messiah  under  the  character  of  a  mighty 
prince  returning  in  triumph  from  the  conquest  of  his 
enemies.  Being  struck  with  the  majestic  appearance 
of  this  personage,  he  represents  himself  as  holding  a 
conversation  with  him  respecting  his  character,  and  the 
nature  of  his  undertaking.  The  dialogue  possesses  all 
the  rapt  elevation  of  prophetic  poetry.  The  Prophet 
commences  with  this  inquiry : — c  Who  is  this  that  com- 
eth  from  Edom,  with  dyed  garments  from  Bozrah  ;  this 
that  is  glorious  in  his  apparel,  traveling  in  the  greatness 
of  his  strength  ?'  The  conqueror  replies,  '  I  that  speak 
in  righteousness,  mighty  to  save.' 

The  land  of  Edom,  and  Bozrah,  the  chief  city  of 
Edom,  must  here  be  understood  mystically  for  the  ene- 
mies of  the  Church,  as  the  Edomites  were  the  enemies 
of  Israel.  The  terms  are  so  used  in  the  34th  chapter 
of  this  prophecy.  Besides,  the  word  Edom,  signifies  red 
as  blood  is,  and  Bozrah  a  vintage,  which,  in  the  pro- 
phetical idiom,  denotes  God's  vengeance  on  the  wicked. 
Thus  this  conquest  is  generally  thought  to  allude  either 
to  the  reformation,  or  to  some  great  revolution  yet  to 


64  LECTURES  ON  UNIVERSALISM. 

come  antecedently  to  the  latter  day  glory  of  the  Church. 
Be  this  as  it  may,  however,  the  Prophet  seeks  to  know 
more  of  the  manner  in  which  this  conqueror  displays 
his  power  as  one  mighty  to  save,  and  makes  the  farther 
inquiry,  '  Wherefore  art  thou  red  in  thine  apparel,  and 
thy  garments  like  him  that  treadeth  in  the  wine  vat  ?' 
To  this  the  Messiah  answers  ;  '  I  have  trodden  the  wine 
press  alone,  and  of  the  people  there  was  none  with  me; 
for  I  will  tread  them  in  mine  anger  and  trample  them 
in  my  fury,  and  their  blood  shall  be  sprinkled  upon  my 
garments,  and  I  will  stain  all  my  raiment.5 

The  reason  for  his  exhibiting  such  severity  in  judg- 
ment, and  of  his  determination  to  do  so  in  time  to  come, 
is  then  expressed  in  the  words  of  our  text. 

"  For  the  day  of  vengeance  is  in  my  heart  and  the 
year  of  my  redeemed  is  come." 

The  whole  dialogue  sets  forth  the  Lord  Jesus  Christ 
as  successfully  prosecuting  his  mediatorial  work,  in  do- 
ing which,  he  at  the  same  time  redeems  his  friends  and 
overthrows  his  enemies.  Our  text  suggests  a  very  in- 
teresting and  general  principle  of  the  Divine  govern- 
ment. It  teaches  us  that, 

WHEN  CHRIST  BESTOWS  SIGNAL  BLESSINGS  UPON  HIS 
CHURCH,  HE  DOES,  AT  THE  SAME  TIME,  EXECUTE  SIGNAL 

JUDGMENTS  ON  HIS  ENEMIES. 

It  is  my  purpose  to  illustrate  this  principle,  and  to 
construct  upon  it  the  following  argument.  God  is  now 
acting  upon  a  principle  which  exhibits  alike  an  inten- 


LECTURES  ON  UNIVERSALISM. 


65 


tion  to  show  mercy  to  some,  and  to  punish  others.  This 
principle  we  have  reason  to  believe  will  exist  in  the 
Divine  government  for  ever,  and,  therefore,  the  provi- 
dence of  God,  so  far  as  it  goes,  confirms  the  doctrine  of 
future  and  eternal  punishment.  That  you  may  be  right- 
ly prepared  to  appreciate  this  argument,  let  me  invite 
your  attention  to  some  brief  statements  relative  to  the 
nature  of  the  Divine  government. 

The  ultimate  design  of  God  in  all  his  works  is  the 
promotion  of  happiness.  This  object  is  accomplished 
by  the  exhibition  of  his  holy  perfections ;  and  these 
perfections  are  chiefly  manifested  by  the  establishment 
and  support  of  a  government  under  the  administration  of 
law.  To  this  end  he  has  created  moral  beings,  giv- 
ing them  laws  to  place  them  under  responsibility,  and 
following  this  with  a  strict  inquest  upon  their  conduct 
and  motives ;  and  with  an  allotment  of  happiness  or 
misery  corresponding  thereto.  Now,  though  this  gov- 
ernment is  constituted  in  a  certain  order,  and  some 
things  necessary  to  its  symmetry  as  a  whole  are  thrown 
into  the  far  off  future,  yet,  all  its  principles  are,  in  a  de- 
gree, constantly  evolved  before  our  eyes. 

It  is  essential  to  the  very  nature  of  a  moral  govern- 
ment that  there  should  be  first  a  moral  constitution  of 
creatures,  rendering  them  fit  subjects  of  government ; 
then,  laws  adapted  to  this  constitution  ;  and,  last  of  all 
a  righteous  distribution  of  rewards  and  punishments. 
Now,  we  say  a  moral  government  cannot  exist  without 
6* 


66  LECTURES  ON  UNIVERSALISM. 

these  three  grand  principles.  Indeed,  these  principles 
are  the  very  elements  of  which  government  is  compos- 
ed. If  we  were  destitute  of  a  moral  constitution,  like 
the  brutes,  we  could  never  be  subjected  to  law,  nor  ex- 
posed to  punishment.  If  we  were  destitute  of  all  per- 
ceived moral  relations,  and  moral  precepts,  we  could 
never  possess  the  least  idea  of  authority,  or  obligation, 
or  ill  desert.  And,  though  we  possessed  a  nature  suited 
to  obligation,  and  were  placed  under  laws,  yet  obliga- 
tion would  not  be  felt,  nor  laws  become  efficacious  only 
in  so  far  as  their  penal  sanctions  were  regarded  as  fix- 
ed and  absolutely  certain.  The  force  of  the  Divine  go- 
vernment depends  upon  the  visible  certainty  of  these 
three  principles.  The  first  is  made  as  sure  to  our 
minds  as  possible :  we  are  conscious  of  possessing  a 
moral  constitution.  The  second  is  equally  clear,  on 
similar  grounds.  The  law  of  God,  in  its  very  announce- 
ment, meets  our  moral  constitution,  as  light  does  the 
eye,  carrying  an  unavoidable  conviction  of  its  adapted- 
ness  to  our  nature.  But  how  is  the  absolute  certainty 
of  rewards  and  punishments  to  be  fixed  in  the  minds  of 
men  1  The  moral  constitution,  and  the  adaptation  of 
the  precepts  of  the  law  to  our  nature  are  present  reali- 
ties, but  retribution  is  thrown  into  the  distant  future. 
We  seem  to  need  something  palpable  and  closely  con- 
nected with  our  consciousness,  in  regard  to  this  princi- 
ple as  well  as  in  respect  to  the  other  two.  An  examin- 
tion  of  the  Providence  of  God  will  convince  us  that 


LECTURES  ON  UNIVERSALISM.  67 

provision  has  been  made  for  impressing  upon  the  human 
heart,  a  conviction  of  its  certainty  of  rewards  and  pun- 
ishment. It  is  accomplished  by  anticipated  acts  of 
judgment,  interspersed  through  every  period  of  the 
world's  history.  The  very  principles  which  will  be  ex- 
hibited with  overwhelming  power,  in  the  day  of  judg- 
ment, are  brought  into  active  operation  by  Divine  Pro- 
vidence every  day.  There  is  in  this  world,  and  in  ev- 
ery age  of  it,  however  small  in  degree,  as  real  a  dis- 
play of  mercy  and  justice  as  there  will  be  in  the  great 
final  assize. 

We  look  to  the  plain  teachings  of  the  Scriptures  as 
the  only  positive  and  clear  proof  of  the  doctrine  of  fu- 
ture and  eternal  punishment,  but  the  Providence  of 
God  towards  the  righteous  and  the  wicked,  have  un- 
questionably contributed  greatly  to  impress  this  doctrine 
upon  the  human  mind,  and  to  secure  for  it  an  undoubt- 
ed credence. 

Let  it  be  understood,  then,  that  we  do  not  rely  upon 
an  argument  drawn  from  Divine  Providence  absolutely 
to  demonstrate  the  doctrine  of  eternal  punishment. 
We  produce  it  only  to  confirm  a  doctrine  which  we 
have  shown  is  taught  with  great  explicitness  in  the  sa- 
cred Scriptures. 

Before  proceeding  to  our  argument,  let  it  be  observed 
once  more,  that  the  government  of  God,  as  exhibited  in 
this  world,  is  incomplete.  That  is  to  say,  strict  justice  is 


68  LECTURES  ON  UNIVERSALISM. 

not  here  rendered  to  individuals.  Nations,  and  com- 
munities, and  public  characters  are  in  many  instances 
visited  by  judgments  according  to  their  deserving  ;  yet 
this  course  is  not  so  extensively  carried  out  in  regard 
to  private  persons.  Hence,  we  find  in  the  Scriptures 
numerous  threatenings  of  temporal  calamities  against 
nations,  and  churches,  and  kings,  while  private  per- 
sons in  general  are  warned  of  a  judgment  to  come. 
Egypt,  and  Sodom,  Babylon,  and  Nineveh,  and  Tyre, 
and  Sidon,  and  Jerusalem,  fell  under  Divine  visitations, 
of  a  fearful  character.  So  the  kings  and  rulers  of  dif- 
ferent nations  have  been,  at  different  times,  punished  for 
their^public  crimes.  Individuals  in  a  private  capacity, 
however,  have  often  flourished  like  the  green  bay  tree, 
while  they  were  yet  sinning  against  God  in  the  most 
high-handed  manner.  With  respect  to  the  condition  of 
such,  the  inspired  Psalmist,  at  one  time,  could  see  no 
consistency  in  the  Divine  government  till  he  saw  their 
end.  Solomon,  also,  was  led  to  expect  a  future  judg- 
ment, from  the  fact  that  wickedness  was  not  always 
punished  in  the  present  life.  '  I  saw  under  the  sun,' 
says  he,  '  the  place  of  judgment,  that  wickedness  was 
there,  and  the  place  of  righteousness  that  iniquity  was 
there  :  I  said  in  mine  heart,  God  shall  judge  the  right- 
eous and  the  wicked.' 

From  these  last  statements,  it  is  manifest  that  what- 
ever we  learn  respecting  the  nature  of  the  Divine  go- 
vernment from  the  Providence  of  God,  must  be  learned 


LECTURES   ON  UNIVERSALISM.  69 

from  those  dispensations  that  directly  affect  the  general 
interests  of  the  church,  and  the  conduct  of  communities 
and  of  individuals  in  a  public  capacity.  In  such  dis- 
pensations the  Messiah  appears,  traveling  in  the  great- 
ness of  his  strength,  mighty  to  save.  It  it  then,  that 
he  tramples  his  enemies  in  his  fury ;  their  blood  is 
sprinkled  upon  his  garments,  and  he  stains  all  his  rai- 
ment, for  the  day  of  vengeance  is  in  his  heart,  and  the 
year  of  his  redeemed  is  come.  Let  us  return  now  to 
our  position. 

When  Christ  bestows  signal  blessings  upon  his 
church,  he  does,  at  the  same  time,  execute  signal  judg- 
ment upon  his  enemies. 

When  the  promise  of  redemption  was  made  to  our 
first  parents,  giving  assurance  that  an  incarnate  Savior 
should  bruise  the  head  of  our  adversary,  though  it  was 
a  promise  upon  which  rested  all  the  sweetness  of  the 
Divine  mercy,  yet  it  came,  accompanied  with  curses  and 
a  flaming  sword.  This  first  intimation  to  the  senses  of 
the  nature  of  the  Divine  government  might  teach  us  to 
expect  that  justice  and  mercy  should  hereafter  be  set 
over  against  each  other. 

No  sooner  had  our  race  multiplied  sufficiently  to  ex- 
hibit a  community  of  a  mixed  character,  than  God  ap- 
peared and  made  a  distinction  between  the  precious  and 
the  vile ;  smiling  upon- the  sacrifice  of  Abel,  and  crown- 
ing his  saint  with  the  glory  of  martyrdom,  and  at  the 
same  time  branding  the  first  enemy  of  God  among  men 


A  —  .*] 


70  LECTURES   ON   UNIVERSALISM. 

with  an  abiding  curse.  This  actual  distinction  certainly 
accords  with  the  notion  that  it  is  a  principle  of  the  Di- 
vine government  to  make  a  difference  continually  be- 
tween the  righteous  and  the  wicked.  Hence  the  apos- 
tle Jude,  in  his  day  applied  an  admonition  from  this 
very  history  to  those  who  rejected  the  gospel,  and  per- 
ished in  their  sins.  His  language  is, '  Wo  unto  them  ! 
for  they  have  gone  into  the  way  of  Cain,  and  ran  greedi- 
ly after  the  error  of  Balaam  for  reward,  and  perished 
in  the  gainsaying  of  Core.9 

The  same  principle  was  brought  out  more  fully  in 
the  first  great  deliverance  of  the  church. 

When  the  world  had  become  populous,  it  became  cor- 
rupt also  before  God,  and  the  earth  was  filled  with  vio- 
lence. But  the  Lord  raised  up  a  preacher  of  righteous- 
ness ;  and  when  he  had  thus  warned  an  ungodly  world, 
he  prepared  for  the  deliverance  of  his  people.  But 
how  was  this  deliverance  effected  ?  The  fountains  of 
the  great  deep  were  broken  up ;  the  flood-gates  of 
heaven  were  opened ;  and  the  ungodly  were  engulphed 
in  the  very  billows  which  buoyed  up  the  little  remnant 
of  the  church,  and  purified  her  earthly  habitation.  The 
day  of  vengeance  was  in  his  heart,  and  the  year  of  his 
redeemed  had  come.  The  whole  transaction  accords 
with  a  general  principle  of  the  Divine  government ;  a 
principle  according  to  which,  whenever  God  bestows 
signal  blessings  upon  the  church,  he  executes  also  sig- 
nal judgments  upon  his  enemies.  Hence,  we  read  in 


LECTURES   ON   UNIVERSAL  ISM.  71 

the  twenty-fourth  chapter  of  Matthew's  Gospel,  £  As 
the  days  of  Noah  were,  so  shall  the  coming  of  the  Son 
of  man  be ;  for  as  in  the  days  that  were  before  the  flood, 
they  were  eating  and  drinking,  marrying,  and  giving  in 
marriage,  until  the  day  that  Noah  entered  into  the  ark, 
and  knew  not  till  the  flood  came  and  took  them  all 
away,  so  shall  the  coming  of  the  Son  of  man  be.' 

The  next  signal  interposition  in  behalf  of  the  church, 
is  characterized  by  the  same  course  of  treatment  to- 
wards the  ungodly.  When  the  people  of  the  Lord 
were  reduced  to  a  very  small  number,  and  the  right- 
eous Lot  had  been  vexed  with  the  filthy  conversation 
of  the  wicked,  angels  of  mercy  appeared  for  his  deliver- 
ance, and  a  flame  of  wrath  came  down  from  the  throne 
of  judgment,  overwhelming  the  cities  of  the  plain,  and 
setting  forth  the  guilty  inhabitants  thereof  as  an  ensam- 
ple,  suffering  the  vengeance  of  eternal  fire.  Now  we 
plead  that  these  dispensations,  so  numerous  and  so  sim- 
ilar, go  to  establish  it  as  a  principle  that  belongs  to  the 
very  nature  of  the  Divine  government,  that  the  wicked 
shall  have  judgments  when  the  righteous  have  blessings, 
and,  of  consequence,  that  mercy  and  justice  shall  be 
eternally  set  over  against  each  other.  Hence,  the 
Apostle  Peter,  in  speaking  of  some  that  denied  the  Lord 
that  bought  them,  whose  judgment  of  a  long  time  lin- 
gered not,  and  whose  damnation  slumbered  not,  adduces 
a  train  of  the  very  facts  which  we  have  now  dwelt 


72  LECTURES  ON  UNFVERSALISM. 

upon,  and  infers  from  them  the  find  salvation  of  the  right- 
eous, and  the  final  punishment  of  the  wicked.  For, 
says  he,  if  God  spared  not  the  angels  that  sinned,  but 
cast  them  down  to  hell,  and  delivered  them  into  chains 
of  darkness,  to  be  reserved  unto  judgment ;  and  spared 
not  the  old  world,  but  saved  Noah  the  eighth  person,  a 
preacher  of  righteousness,  bringing  in  the  flood  upon 
the  world  of  the  ungodly,  and  turning  the  cities  of  So- 
dom and  Gomorrah  into  ashes,  condemned  them  with 
an  overthrow,  making  them  an  ensample  to  them  that 
after  should  live  ungodly,  and  delivered  just  Lot  vexed 
with  the  filthy  conversation  of  the  wicked  :  For,  that 
righteous  man  dwelling  among  them,  in  seeing  and 
hearing,  vexed  his  righteous  soul  from  day  to  day  with 
their  unlawful  deeds.  But  what  is  the  inference  from 
all  this  history  of  the  Divine  dispensations  ?  Hear  it 
in  the  words  which  the  Holy  Spirit  dictated.  '  The 
Lord  knoweth  how  to  deliver  the  godly  out  of  tempta- 
tion, and  to  reserve  the  unjust  unto  the  day  of  judgment 
to  be  punished.9  Of  these  same  persons  he  declares  also 
in  the  subsequent  verses  that  they  shall  utterly  perish 
in  their  own  corruption ;  that  they  are  cursed  children, 
and  that  to  them  is  reserved  the  mist  of  darkness  for- 
ever. 

But  let  us  pass  to  a  still  more  striking  illustration  of  our 
principle,  in  the  deliverance  of  the  church  from  Egyp- 
tian bondage.  '  I  have  seen,'  saith  God, c  I  have  seen 
the  affliction  of  my  people  which  is  in  Egypt,  and  have 


LECTURES    ON   UNIVEESALISM.  73 

heard  their  groanings,  and  am  come  down  to  deliver 
them.'  But  why  does  he  announce  his  purpose  from 
the  midst  of  a  quenchless  flame,  and  assure  the  already 
heart-stricken  Moses,  that  in  communing  with  his  Ma- 
ker on  such  a  subject  he  stands  peculiarly  on  holy 
ground  1  It  is  because  he  is  about  to  show  himself 
mighty  to  save,  and  to  display  in  awful  contrast  his  re- 
deeming mercy,  and  vindictive  justice.  The  day  of 
vengeance  is  in  his  heart,  and  the  year  of  his  redeemed 
is  come. 

As  he  multiplies  the  promises  of  deliverance  to  his 
afflicted  people,  and  gives  them  fresh  and  frequent  to- 
kens of  his  gracious  interposition,  he  spreads  a  dark 
cloud  over  the  heads  of  their  oppressors ;  and  when  the 
salvation  of  Israel  goeth  forth  as  the  steady  '  flame  of 
a  lamp  that  burneth,'  flashes  of  judgment  ever  and 
anon,  fall  upon  the  Egyptians,  till  they  are  drawn  to 
the  spot  where  God  will  show  his  redeeming  grace, 
and  '  make  his  power  known  on  the  vessels  of  wrath 
fitted  to  destruction.' 

The  church  was  here  placed  in  a  condition  in  which 
it  was  most  honorable  for  God  to  interpose.  The  Red 
Sea  was  before  them,  and  their  enemies  behind.  Thus, 
when  all  hopes  of  deliverance  by  human  power  were 
cut  off,  Moses  said  to  the  people,  '  Fear  ye  not,  stand 
still  and  see  the  salvation  of  the  Lord,  which  he  will 
show  to  you  to  day ;  for  the  Egyptians  whom  ye  have 
seen  to  day,  ye  shall  see  them  again  no  more  forever.' 
7 


74  LECTURES   ON    UNIVERSALISM. 

The  sea  was  miraculously  divided ;  the  armies  went  for- 
ward ;  and  while  the  Egyptians  were  overwhelmed  in 
the  returning  waters,  the  church  of  God  came  forth, 
with  songs  of  deliverance,  saying, '  I  will  sing  unto  the 
Lord,  for  he  hath  triumphed  gloriously  ;  the  horse  and 
his  rider  hath  he  thrown  into  the  sea :  The  Lord  is  my 
strength  and  song,  and  he  is  become  my  salvation  :  He 
is  my  God,  and  I  will  prepare  him  an  habitation  ;  my 
father's  God,  and  I  will  exalt  him.  Thy  right  hand,  0 
Lord,  is  become  glorious  in  power  ;  thy  right  hand,  0 
Lord,  hath  dashed  in  pieces  the  enemy ;  who  is  like 
unto  thee,  O  Lord,  among  the  gods  1  Who  is  like 
thee,  glorious  in  holiness,  fearful  in  praises,  doing  won- 
ders. 

Now  observe  the  character  of  this  song  of  Moses. 
It  is  alike  a  celebration  of  the  Divine  mercy  in  deliver- 
ing his  people,  and  of  the  Divine  justice  in  punishing 
his  enemies.  It  is  the  exhibition  of  a  principle  wThich 
will  prevail,  coeval  with  the  moral  government  of  God. 
Thus,  the  Apostle  John  represents  to  us  that  the  same 
kind  of  scene  will  be  acted  over  again  on  a  broader 
scale,  and  with  a  far  deeper  interest.  He  tells  us  that 
he  saw  the  victorious  church,  standing  upon  a  sea  of 
glass,  having  the  harps  of  God,  and  they  sing  the  song 
of  Moses,  and  the  song  of  the  Lamb.  That  is,  they 
sing  the  song  of  redeeming  mercy  and  Divine  justice  ; 
saying,  l  Great  and  marvelous  are  thy  works,  Lord, 
God,  Almighty ;  just  and  true  are  thy  ways,  thou  King 


LECTURES  ON  UNIVERSALISM.  75 

of  saints  ;  who  shall  not  fear  thee,  O  Lord,  and  glori- 
fy thy  name  ?  For  thou  only  art  holy.' 

A  similar  exhibition  of  mercy  and  judgment  charac- 
terized the  providence  of  God  when  the  children  of  Is- 
rael came  into  the  land  of  Canaan.  The  Church  was 
here  blest  with  civil  and  religious  freedom.  The  ordi- 
nances of  God  were  established,  and  temporal  mercies 
flowed  like  rivers  of  milk  and  honey  through  their 
peaceful  possessions.  But  the  Lord  bestowed  these 
signal  blessings  by  the  very  means  of  inflicting  judg- 
ments upon  his  enemies.  Hear  the  description  which 
the  prophet  Habakkuk  has  given  of  that  wonderful 
train  of  providences,  by  which  God  went  forth  for  the 
salvation  of  his  people.  (  Thy  bow  was  made  quite 
naked,  according  to  the  oaths  of  the  tribes,  even  thy 
word.  Thou  didst  cleave  the  rivers  of  the  earth  :  the 
mountains  saw  thee,  and  they  trembled :  the  overflow- 
ings of  the  waters  passed  by :  the  deep  uttered  his 
voice,  and  lifted  up  his  hands  on  high.  The  sun  and 
moon  stood  still  in  their  habitation  :  at  the  light  of  thine 
arrows  they  went,  and  at  the  shining  of  thy  glittering 
spear.  Thou  didst  march  through  the  land  in  indigna- 
tion, thou  didst  thresh  the  heathen  in  thine  anger  ;  thou 
wentest  forth  for  the  salvation  of  thy  people,  even  for 
salvation  with  thine  anointed  :  thou  woundedst  the  head 
out  of  the  house  of  the  wicked,  by  discovering  the 
foundation  unto  the  neck.'  Thus  did  God  bestow  sig- 
nal blessings  upon  his  Church  by  bringing  them  into 


76  LECTURES   ON   UNIVERSALISM. 

Canaan,  while,  at  the  same  time,  he  executed  judgment 
upon  the  people  of  the  land,  for  the  day  of  vengeance 
was  in  his  heart,  and  the  year  of  his  redeemed  had 
come. 

We  might  adduce  many  more  striking  instances  of 
favor  to  the  Church,  from  the  various  deliverances  by 
the  Judges,  and  the  restoration  of  Israel  from  captivity  ; 
and  in  all  of  them  you  should  see  the  same  exhibition 
of  justice  executed  upon  the  enemies  of  God.  But  the 
time  would  fail  me  to  tell  of  Gideon  and  of  Barak,  and 
of  Sampson  and  of  Jeptha ;  of  David  also,  who  through 
faith  subdued  kingdoms,  bringing  prosperity  to  the 
Church,  and  dismay  upon  her  enemies. 

Passing  by  all  those  vivid  displays  of  the  mercy,  and 
the  justice  of  God,  which  were  made  from  the  settle- 
ment of  Israel  in  Canaan,  to  the  coming  of  Christ,  let 
us  inquire  if  the  same  principle  prevails  in  the  govern- 
ment of  God  as  evinced  by  his  Providence  under  the 
Christian  dispensation. 

The  coming  of  the  incarnate  Savior  was  itself  the 
richest  blessing  which  the  Church  had  then  ever  en- 
joyed. But  the  Prophet  represented  Christ  as  acting 
upon  the  same  principle — as  bringing  blessings  for  his 
friends  and  judgments  for  his  enemies.  Isaiah  says, 
speaking  in  the  name  of  the  Messiah, '  The  Spirit  of  the 
Lord  God  is  upon  me,  because  he  hath  anointed  me  to 
preach  good  tidings  to  the  meek ;  he  hath  sent  me  to 
bind  up  the  broken-hearted,  to  proclaim  liberty  to  the 


LECTURES  ON  UNIVERSALISM.  77 

captives,  and  the  opening  of  the  prison  to  them  that 
are  bound;  to  proclaim  the  acceptable  year  of  the 
Lord,  and  the  day  of  vengeance  of  our  God.'  And 
God,  speaking  by  Malachi,  says,  '  Behold  I  will  send 
my  messenger,  and  he  shall  prepare  the  way  before  me, 
and  the  Lord  whom  ye  seek  shall  suddenly  come  to  his ' 
temple,  even  the  messenger  of  the  covenant  whom  ye 
delight  in ;  behold  he  shall  come,  saith  the  Lord  of 
Hosts.  But  who  may  abide  the  day  of  his  coming  ? 
and  who  shall  stand  when  he  appeareth  ?  for  he  is  like 
a  refiner's  fire  and  like  fuller's  soap.'  These  prophe- 
cies plainly  show  that  the  same  principle  should  exist 
under  the  Christian  dispensation  which  had  character- 
ized the  earlier  history  of  the  Church ;  that  the  wicked 
were  to  be  punished  whenever  the  righteous  were 
blest. 

Thus,  when  John  the  Baptist  made  his  appearance, 
he  testified  of  a  Savior  who  should  distinguish  between 
the  precious  and  the  vile,  and  redeem  his  people  with 
judgment.  This  language  is,  '  And  now,  also,  the  axe 
is  laid  at  the  root  of  the  tree ;  every  tree,  therefore, 
which  bringeth  not  forth  good  fruit  is  hewn  down  and 
cast  into  the  fire.'  He  repeats  the  same  thought,  under 
another  similitude.  '  I  indeed  baptize  you  with  water, 
but  he  that  cometh  after  me  is  mightier  than  1,  whose 
shoes  I  am  not  worthy  to  bear ;  he  shall  baptize  you 
with  the  Holy  Ghost,  and  with  fire.'  That  is,  he  shall 
baptize  his  friends  with  the  Holy  Ghost  and  his  ene- 
7* 


78  LECTURES  ON  UNIVERSALISM. 

mies  with  fire.  He  continues  the  same  thought  under 
another  illustration  still.  i  Whose  fan  is  in  his  hand, 
and  he  will  thoroughly  purge  his  floor  and  gather  his 
wheat  into  the  garner,  but  he  will  burn  up  the  chaff 
with  unquenchable  fire.'  In  accordance  with  these 
representations,  we  find,  that  when  Christ  came  he  act- 
ed upon  the  principle  which  had  always  characterized 
the  Divine  government.  When  he  granted  signal  fa- 
vors to  his  Church,  he  executed  signal  judgments  upon 
his  enemies.  It  is  true,  that  while  he  stood  forth  in 
the  form  of  a  servant,  and  as  an  example  for  his  fol- 
lowers, he  did  not  strive  nor  cry,  neither  did  any  man 
hear  his  voice  in  the  streets.  A  bruised  reed  he  did 
not  break  and  the  smoking  flax  he  did  not  quench,  till  he 
sent  forth  judgment  unto  victory.  But  no  sooner  is 
that  great  sacrifice,  upon  which  the  hopes  of  the  Church 
are  suspended,  offered  up,  than  the  signs  of  mercy  and 
of  judgment  fill  both  the  friends  and  the  enemies  of 
God  with  anxious  expectation.  The  veil  of  the  temple 
is  rent  in  twain  from  the  top  to  the  bottom  ;  and  the 
earth  quakes  and  the  rocks  rend,  and  many  of  the  sleep- 
ing saints  wake  in  their  tombs  and  come  forth,  and  go 
into  the  holy  city,  and  appear  unto  many.  The  Lord 
Jesus  has  finished  his  work  of  humiliation,  and  has  as- 
cended on  high,  leading  captivity  captive,  and  giving 
gifts  to  men.  But  no  sooner  is  the  Savior  seated  upon 
the  throne,  than  you  perceive  the  same  principle  that 
we  have  traced  all  along  through  the  history  of  the 


LECTURES  ON  UNIVERSALISM.  79 

former  dispensation.  In  his  first  remarkable  interposi- 
tion in  behalf  of  his  Church,  when  multitudes  were  con- 
verted, and  induced  to  pledge  their  entire  possessions 
and  their  lives  for  the  honor  of  their  Savior,  even  then 
he  made  a  remarkable  public  exhibition  of  his  justice  in 
the  sudden  destruction  of  Annanias  and  Sapphira.  It 
was,  also,  at  the  precise  time  when  the  word  of  God 
grew  and  was  multiplied  under  the  ministrations  of  the 
Apostles,  that  the  Angel  of  the  Lord  smote  the  ungod- 
ly Herod,  and  he  was  eaten  of  worms,  and  gave  up  the 
ghost. 

But  these  were  only  a  prelude  to  more  striking  pro- 
vidences that  were  now  at  hand.  The  partition  walls 
between  Jews  and  Gentiles  were  breaking  down ;  the 
swift  messengers  of  God  were  proclaiming  the  everlast- 
ing Gospel  to  the  ends  of  the  world ;  and  a  holy  influ- 
ence, giving  efficacy  to  its  blessed  principles,  was 
spreading  like  leaven  through  the  nations.  But  these 
blessings  came  not  alone.  The  day  of  vengeance  was 
in  the  heart  of  the  Savior,  and  the  year  of  his  redeemed 
had  come. 

When  the  Gospel  of  the  kingdom  had  been  preach- 
ed in  all  the  world  for  a  testimony  to  all  nations,  then 
appeared  i  the  abomination  of  desolation,  spoken  of  by 
Daniel  the  Prophet,  standing  in  the  holy  place.'  Earth- 
quakes, and  direful  prodigies  announce  the  coming  of 
the  Son  of  Man.  An  infuriate  soldiery  fill  Jerusalenf. 
Unhallowed  feet  enter  the  holy  place,  and  a  scene  of 


80  LECTURES   ON   UNIVERSALISM. 

carnage  and  devastation  ensues,  which  might  chill  the 
hearts  of  the  fiercest  barbarians.  Our  Lord,  in  predict- 
ing this  event,  declares  that  then  shall  be  great  tribula- 
tion, such  as  was  not  since  the  beginning  of  the  world, 
no,  nor  ever  shall  be. 

There  are  several  other  striking  manifestations  of 
mercy  to  the  Church  from  the  first  rapid  spread  of 
Christianity  to  the  present  day 5  and  in  all  of  them 
there  is  the  same  impressive  exhibition  of  Divine  jus- 
tice. 

We  notice  only  the  Reformation,  and  some  of  the 
events  of  our  own  times.  Martin  Luther  was  raised  up 
as  an  angel,  which  should  fly  through  the  midst  of  hea- 
ven, having  the  everlasting  Gospel  to  preach.  But  by 
him  the  Lord  sent  not  peace,  but  a  sword ;  and  al- 
though he  brake  the  chains  of  ecclesiastical  despotism, 
and  almost  dethroned  "  the  man  of  sin."  yet  the  self- 
same sound  which  proclaimed  a  jubilee  to  the  Church, 
was  a  war-blast,  and  the  voice  of  God's  indignation 
against  his  enemies.  The  nations  were  shaken — Mes- 
siah was  going  forth  for  the  salvation  of  his  people,  be- 
cause the  day  of  vengeance  was  in  his  heart,  and  the 
year  of  his  redeemed  had  come. 

In  exact  accordance  with  the  foregoing  are  the  pro- 
vidences of  God  in  our  own  day.  The  Lord  is  appro- 
priating the  silver  and  gold,  and  the  moral  energies  of 
his  people,  to  the  enlargement  of  Zion.  The  Bible  so- 
cieties are  spreading  the  word  of  life,  and  the  missiona- 


LECTURES  ON  UNIVERSALISM.  81 

ries  of  the  cross  are  publishing  the  Gospel  to  all  lands. 
Nor  are  these  efforts  without  abundant  success.  In  the 
islands  of  the  Southern  Pacific,  the  remarkable  prophe- 
cy which  declares  that  '  a  nation  shall  be  born  in  a 
day,'  has  been  repeatedly  fulfilled.  The  Sandwich 
Islands  have  thrown  their  idols  to  the  moles  and  to  the 
bats.  The  Spirit  has  been  shed  forth  upon  Ceylon. 
India  has  received  the  word  of  God.  Indications  of 
light  are  again  appearing  in  the  East.  The  west- 
ern wilds  of  our  own  country  are  beginning  to  bud  and 
blossom  as  the  rose.  A  redeeming  spirit  has  gone  forth 
in  behalf  of  Africa,  and  Ethiopia  is,  at  this  moment, 
stretching  forth  her  hands  to  God.  In  addition  to  this, 
a  free  and  disenthralling  spirit  is  diffusing  itself  in  the 
political  world.  The  love  of  freedom  is  becoming  the 
passion  of  the  civilized  world ;  and  the  thrones  of  des- 
pots, and  the  bulwarks  of  domestic  slavery,  alike  feel  the 
power  of  the  impulse. 

But  have  there  been  no  judgments  abroad  in  the 
earth  during  the  last  half  century,  in  which  such  signal 
interpositions  have  been  made  in  behalf  of  the  Church? 
Yes,  if  Christians  of  Great  Britain  and  America  have 
been  excited  to  holy  enterprise,  and  if  their  efforts, 
crowned  with  abundant  success,  have,  with  an  immense 
reaction,  multiplied  their  blessings  at  home,  yet,  it  is 
not  long  since  France  rang  with  blasphemy  and  was 
drenched  with  blood. 

If  the  Messiah  has  made  a  rich  and  bloodless  con- 


02  LECTURES   ON   TJNIVERSALISM. 

quest  over  some  of  the  islands  of  the  sea ;  and  kindled 
up  many  glowing  jeacon  lights  by  our  missionary  sta- 
tions in  the  dark  places  of  the  earth, — he  has  at  the 
same  time  trampled  upon  South  America  and  Mexico, 
and  Greece  and  Spain,  in  his  anger.  Their  blood  is 
sprinkled  upon  his  garments,  and  he  has  stained  all  his 
raiment,  because  the  day  of  vengeance  is  in  his  heart, 
and  the  year  of  his  redeemed  is  come. 

If  we  contemplate  the  providences  of  God  among 
ourselves,  we  shall  find  them  strongly  characterized 
both  by  mercies  and  judgments. 

It  is  but  a  few  years  since  there  had  been  no  signal 
displays  of  mercy  for  a  long  period  to  the  churches  in 
our  land.  There  was  no  general  refreshing  from  the 
influences  of  the  Spirit.  There  was  no  mustering  of 
the  hosts  of  the  Lord  to  the  missionary  enterprise.  The 
church  depended  in  a  great  degree,  upon  her  Sabbath 
day  morality,  and  in  too  many  instances  was  satisfied  if 
the  unconverted  and  her  own  offspring  were  found  exter- 
nally sitting  by  the  door-posts  of  wisdom.  But  God  has 
appeared  to  bless  his  people.  Hundreds  of  thousands 
have  been  converted  to  Christ,  and  all  our  instrumenta- 
lities for  extending  the  gospel  have  been  vastly  aug- 
mented. The  same  period  has  been  equally  distin- 
guished for  severe  judgments.  The  wicked  have  been 
left  to  do  wickedly,  in  an  extraordinary  degree.  Fa- 
naticism has  risen  and  raved  under  every  possible  pre- 
text. It  has  assumed  the  guise  of  piety  and  philan- 


LECTURES    ON   UNIVERSALISM.  83 

thropy,  and  of  the  love  of  political  rights.  It  has 
excited  against  itself  a  spirit  equally  violent  and  atro- 
cious, and  then  with  an  awfully  swift  proclivity  it  has 
gathered  together  men  and  women,  sanguine  religionists, 
and  bitter  infidels,  persons  that  resemble  one  another  in 
nothing  but  in  their  hatred  of  sound  principles  and  of 
quiet  unobtrusive  goodness.  These,  like  the  most  di- 
verse plants  of  a  rank  vegetation,  have  affinities  enough 
to  smolder  and  decay  in  the  same  heap.  God  has  left 
them  to  disgrace  the  nation  by  the  noisome  steam  which 
they  send  up  in  the  face  of  day,  while  perishing  in 
their  own  corruption.  There  certainly"  have  not 
been  such  examples  of  depravity  brought  to  light  dur- 
ing the  history  of  this  nation,  as  have  been  revealed 
since  the  commencement  of  the  missionary  and  revival 
period  of  the  American  Church. 

In  addition  to  all  this,  we  have  had  peculiar  direct 
inflictions  from  the  hand  of  God.  Pestilence  has  done 
a  dreadful  work  in  this  nation.  The  land  has  been 
made  almost  like  Egypt,  when  there  was  not  a  house 
in  which  there  was  not  one  dead.  Then  the  channels 
of  business  were  obstructed,  and  thousands  have  been 
thrown  down  from  the  high  places  of  opulence  into  the 
most  mortifying  embarrassment  and  want.  This  judg- 
ment has  tried  men's  principles.  To  many  it  has  prov- 
ed that  they  loved  their  possessions  more  than  their  in- 
tegrity ;  and  to  others  of  higher  pretensions  it  has  shown 
the  astounding  fact,  that  though  they  once  gave  of  their 


84  LECTURES   ON   UNIVERSALISM. 

abundance  they  have  none  of  the  spirit  of  the  poor  wo- 
man that  cast  her  two  mites  into  the  treasury.  In 
short,  while  the  church  has  never  been  so  richly  blest 
in  our  country,  and  has  never  appeared  so  much  like 
coming  up  out  of  the  wilderness,  leaning  upon  her  be- 
loved, as  she  has  during  the  last  thirty  years,  yet  the 
enemies  of  the  gospel  have  been  rapidly  preparing  for 
an  awful  doom,  and  sinking  in  great  numbers  under  the 
judgments  of  God.  The  day  of  vengeance  is  in  his 
heart,  and  the  year  of  his  redeemed  has  come. 

We  have  now  completed  our  survey  of  the  Provi- 
dences of  God. 

It  remains  for  us  to  show  the  application  of  the  prin- 
ciples illustrated  to  the  case  in  hand,  to  show  that  it 
has  a  bearing  upon  the  question  respecting  eternal  pun- 
ishment. We  have  seen  that  it  is  a  general  principle 
of  the  Divine  government,  so  far  as  that  government  is 
seen  in  the  dispensations  of  Providence,  to  inflict  judg- 
ments upon  the  wicked  at  the  same  time  in  which  re- 
markable blessings  are  bestowed  upon  the  righteous. 
Here,  observe,  that  in  these  temporal  judgments  there 
is  generally  no  intimation  that  they  are  disciplinary,  or 
that  they  were  inflicted  to  promote  the  good  of  the  suf- 
ferers. When  the  righteous  are  mingled  with  the  wick- 
ed, and  suffer  under  the  wide-spread  storm  of  a  public  . 
judgment  it  proves  to  be  salutary  discipline  to  them. 
It  so  operates  also  in  numerous  individual  cases  ;  but 
in  those  instances  cited  from  the  Scriptures,  they  are 


LECTURES   ON   UNIVERSALISM.  85 

represented  as  dispensations  of  mercy  to  God's  people, 
and  of  justice  upon  his  enemies.  God  often  chastens 
his  children.  But  in  these  inflictions,  instead  of  father- 
ly correction,  there  is  wrath ;  and  instead  of  chastise- 
ment, there  is  judgment. 

Take,  in  connection  with  this,  another  truth.  God  is 
unchangeable.  A  principle  of  action,  which  is  at  one 
time  consistent  with  him,  is  eternally  consistent.  He 
did,  once,  destroy  his  enemies  by  a  flood.  He  sent  a 
fire  upon  Sodom  in  his  anger.  He  punished  the  unbe- 
lieving Jews  for  rejecting  Christ.  He  has  established 
his  character  as  a  God  of  judgment.  Would  it  be 
strange  if  he  should  eternally  act  on  the  same  princi- 
ples ? 

So  far,  therefore,  as  the  providential  government  of 
God  goes  to  make  an  impression  respecting  punishment 
in  the  future,  it  confirms  the  doctrine  that  justice  will 
be  exhibited  as  long  as  rich  blessings  are  imparted  to 
the  righteous.  Did  God  distinguish  between  Cain  and 
Abel ;  and  shall  he  not  still  judge  the  righteous  and 
the  wicked  ?  Did  he  show  his  power  and  make  his 
wrath  known  in  the  days  of  Noah  ?  But (  as  the  days 
of  Noah  were,  so  shall  the  coming  of  the  Son  of  man 
be.'  Was  it  essential  to  the  honor  and  glory  of  God 
that  he  should  execute  judgment  upon  the  cities  of  the 
plain  ?  And  shall  sinners  now  expect  to  escape,  when 
Sodom  and  Gomorrah,  and  the  cities  about  them,  are  set 
forth  for  an  example,  suffering  the  vengeance  of  eternal 
8 


86  LECTURES  ON  UNIVERSALISM. 

fire  ?  When  God  interposed  for  the  deliverance  of  his 
people  from  Egyptian  bondage,  did  he  make  a  signal 
display  of  mercy  to  his  friends,  and  of  wrath  upon  his 
enemies  ?  And  will  there  be  no  marks  of  his  aveng- 
ing justice  \vhen  he  shall  bring  his  friends  to  the  full 
enjoyment  of  heavenly  blessings  ?  Must  such  a  judg- 
ment as  that  which  was  poured  out  upon  Jerusalem  be 
inflicted  upon  the  enemies  of  God  when  he  appears  to 
extend  the  borders  of  his  earthly  Zion  ?  And  when 
this  same  Savior  shall  complete  the  work  of  redemption, 
and  bestow  a  blessing  upon  his  church,  compared  with 
which  all  her  former  blessings  are  but  as  a  star-light  to 
the  sun,  will  there  be  no  marks  of  his  avenging  justice 
upon  his  enemies  ? 

Suppose  the  doctrine  of  Universal  salvation  true, 
and  what  meaning  can  be  attached  to  all  these  tre- 
mendous judgments  ?  Is  it  to  be  credited  for  a  moment, 
that  the  flood  was  a  merciful  dispensation,  to  remove 
the  inhabitants  of  the  old  world  to  heaven  ?  Was  the 
burning  of  Sodom  designed  just  to  purify  its  inhabit- 
ants, and  save  their  souls  eternally  ?  WTas  the  over- 
throw of  the  Egyptians  in  the  Red  Sea,  an  act  that 
would  impress  us  favorably  with  the  notion  that  God 
is  determined  on  the  salvation  of  all  men  ?  Does  the 
death  of  Annanias  and  Sapphira,  and  the  suicide  of 
Judas,  appear  like  a  translation  to  a  state  of  heavenly 
blessedness  ?  Can  it  be  supposed  that  the  simple  disso- 
lution of  the  body  changes  the  whole  aspect  of  the  Di- 


LECTURES  ON  UNIVERSALISM.  87 

vine  government :  or,  shall  we  not  rather  conclude  that 
after  death  we  shall  find  the  same  principles ;  changed 
only  in  this  one  respect,  that  they  shall  appear  more 
clearly  and  fully  exhibited ;  that  then,  mercy,  and  jus- 
tice, shall  be  set  over  against  each  other,  in  the  final 
allotment  of  all  the  sons  and  daughters  of  Adam  1  The 
providences  which  we  have  been  contemplating  have 
been  the  great  means  of  keeping  alive  in  men's  bosoms 
the  expectation  of  a  future  and  unending  retribution. 
God's  revealed  declarations  alone  teach  clearly  the 
great  principles  of  the  Gospel ;  but  his  applications  of 
those  principles,  in  reiterated  providential  uses,  impress 
human  hearts,  and  secure  an  unquestionable  credence. 

In  concluding  this  argument  for  confirming  our  doc- 
trine, let  me  make  a  practical  application  of  these  sol- 
emn truths  to  every  soul  that  hears  me.  My  beloved 
friends,  the  day  of  judgment,  like  the  coming  of  the 
flood,  will  be  a  day  of  wrath  to  all  who  have  not  betaken 
themselves  to  Christ  the  ark  of  safety.  It  will  convince 
all  that  are  ungodly,  of  their  ungodly  deeds.  It  will 
chase  away  every  delusion  of  earth,  and  break  every 
charm  of  self-deception.  Yes,  the  darkness  of  error 
shall  flee  away,  and  the  light  of  eternity  shall  manifest 
to  every  soul  that  that  very  holiness  which  beams  from 
the  countenance  of  the  Judge,  giving  light  and  joy  to 
the  righteous,'  shall  fall  upon  the  ungodly  as  a  consum- 
ing fire.  You  cannot  ask,  then,  with  the  scoffers  of  old? 
where  is  the  promise  of  his  coming  ?  without  doing  vi- 


88  LECTURES  ON  UNFVERSALISM. 

olence  to  conscience,  and  acting  against  palpable  facts. 
You  have  the  history  of  God's  dispensations  before  you. 
If  any  thing  can  prove  such  a  point,  the  providences  of 
God  have  proved  that  the  Lord  is  a  God  of  judgment. 
The  same  principle  has  been  illustrated  by  instances  in 
your  very  presence.  Have  you  not  seen  rich  mercy  and 
avenging  justice  with  your  own  eyes?  Have  you 
never  seen  a  child  Lof  God,  borne  peacefully  along 
through  the  dark  valley  of  the  shadow  of  death  ?  Have 
you  not  watched  the  kindling  triumph  upon  his  coun- 
tenance till  the  cry,  '  Come,  Lord  Jesus,'  seemed  to  be 
changing  to  the  song, f  Now  unto  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood,  to  him  be 
glory  and  dominion  for  ever.'  But  you  have  seen  no 
such  sustaining  hope ;  no  such  triumphs,  from  any 
source,  in  those  who  have  rejected  the  precious  Savior, 
and  relied  upon  the  justice  or  goodness  of  God  without 
faith  in  Christ.  On  the  contrary  when  death  appears, 
you  know  that  they  are  commonly  found  to  be  in  com- 
fortless stupidity,  or  speechless  agony ;  or  are  exclaim- 
ing in  broken  accents — "  Not  prepared — too  late — 0  for 
one  hour  for  repentance — hell  is  already  kindled  in  my 
bosom — I  am  lost  forever." 

Does  the  doctrine  of  eternal  punishment  seem  too 
dreadful  to  be  entertained  ?  I  am  aware  of  it.  So 
does  the  flood,  and  the  destruction  of  Sodom,  and  every 
fatal  shipwreck,  and  every  instance  in  which  men  have 
been  consumed  in  their  burning  dwellings,  seem  too 


LECTURES   ON   UNIVERSALISM.  89 

dreadful  to  be  entertained.  But,  my  friends,  there  is  a 
peculiar  relief  in  respect  to  this  terrific  doctrine ;  there 
is  no  necessity  that  any  one  of  you  should  endure  it. 

It  is  true  there  will  be  a  flood  of  wrath,  and  billows 
of  fire.  But  an  ark  is  prepared  for  any  that  choose  to 
escape.  Does  the  judgment  seem  severe  ?  Then  get 
you  into  the  ark.  Do  the  thoughts  of  its  mighty  and 
endless  swellings  seem  too  dreadful  to  be  endured  ? 
Then  get  into  the  ark.  Are  there  great  difficulties  in 
the  way  1  Then  press  your  way  with  so  much  the 
more  earnestness  into  the  ark.  Make  haste,  too,  I  be- 
seech you,  for  the  time  is  at  hand  when  Christ  shall  set 
mercy  and  judgment  over  against  each  other. 

The  day  of  vengeance  is  in  his  heart,  and  the  year  of 
his  redeemed  is  come. 


LECTURE  IV. 

ARGUMENT     AGAINST      UNIVERSALISM     DEDUCED       FROM    ITS 
MORAL    INFLUENCE. 

Even  so  every  good  tree  bringeth  forth  good  fruit ;  but  a  corrupt 
tree  briugeth  forth  evil  fruit. — MATTHEW  vii.  17. 

A  DIFFERENCE  of  religious  opinions  has  occasioned 
much  perplexity  in  the  minds  of  serious  inquirers  after 
truth.  Men  look  abroad  and  discover  a  great  variety 
of  religious  principles  supported  by  plausible  reasoning. 
Every  sect  has  seemed  to  them  to  support  its  vie\vs  by 
reasoning  which  cannot  be  successfully  resisted,  or  by 
an  ingenuity  which  they  cannot  meet,  or  by  a  sophistry 
which  they  cannot  detect  and  expose.  Hence  they  are 
ready  to  conclude  that  one  religious  system  is  very  near- 
ly as  well  sustained  as  another ;  and  that  none  is  at- 
tended with  an  amount  of  proof  that  is  absolutely  satis- 
factory. This  difficulty  results  from  overlooking  the 
simple  principles  of  the  Gospel,  rather  than  from  any 
doubtfulness  about  the  principles  themselves.  Com- 
mon sense,  and  the  word  of  God,  and  not  refined  specu- 
lation, are  the  means  by  which  we  become  acquainted 
with  religious  truth.  Discussions  of  the  most  refined 


LECTURES  ON  UNIVERSALISM.  91 

and  philosophical  cast,  it  is  true,  may  be  useful ;  and 
indeed  they  are  to  a  degree  necessary,,  in  order  that  the 
advocates  of  error  may  not  be  able  to  say  that  we  have 
refused  to  meet  them ;  and  to  meet  them  fairly,  and  on 
their  own  ground. 

But,  after  all,  we  rely  more  for  the  defence  of  truth 
upon  those  plain,  intelligible  reasons  which  children  can 
understand,  than  upon  all  the  philosophy  which  the 
schools  have  ever  taught.  How  do  we  decide  whether 
a  man  possesses  a  humane  disposition  ?  Certainly  not 
by  some  elegant  expressions  of  his  own  on  the  subject. 
One  may  speak  to  us  of  sufferings  that  he  has  witnessed, 
in  terms  of  the  deepest  commiseration.  He  may  weep, 
and  before  we  are  aware  of  it,  may  operate  upon  our 
hearts  with  all  the  charm  of  the  finest  tragical  effect ; 
but  such  an  exhibition,  with  all  its  appearance  of  supe- 
rior tenderness,  will  not  produce  upon  a  well-balanced 
mind,  half  the  conviction  in  favor  of  the  humanity  of 
the  individual,  as  would  have  been  produced  if  you  had 
seen  him  denying  himself  of  one  half  of  one  of  his  ordi- 
nary meals,  that  he  might  impart  it  to  a  suffering  fellow- 
creature.  On  the  same  principle  we  judge  a  man  to  be 
truly  religious,  when  we  find  that  his  views  of  religion 
are,  with  him,  living  principles  of  action.  And  we 
judge  that  religious  system  most  accordant  with  truth 
and  sound  principles,  that  produces  the  best  practical 
effect  upon  those  who  embrace  it. 

The  text  which  we  have  just  read  in  your  hearing  is 


92  LECTURES  ON  UNIVERSALISM. 

a  fine  specimen  of  that  simple  and  practical  method,  by 
which  our  Savior  instructed  us  to  form  a  judgment  of 
men  by  their  conduct.  He  had  just  been  speaking  of 
false  teachers.  He  represented  them  as  possessing  a 
plausible  appearance,  while  their  influence  was  of  a 
most  baleful  and  disastrous  character.  *  Beware,'  says 
he,  '  of  false  prophets  who  come  to  you  in  sheep's 
clothing,  but  inwardly  they  are  ravening  wolves.  Ye 
shall  know  them  by  their  fruits; — do  men  gather 
grapes  of  thorns,  or  figs  of  thistles  ?  Even  so  every 
good  tree  bringeth  forth  good  fruit ;  but  a  corrupt  tree 
evil  fruit.'  The  instruction  directly  communicated  is 
this :  the  characters  of  men  are  known  by  their  con- 
duct— by  the  kind  of  influence  which  they  exert  upon 
the  community.  Although,  the  language  of  the  text 
has  reference  to  the  single  instance  of  judging  of  the 
characters  of  men  by  their  influence,  yet,  it  will  not  be 
denied,  I  think,  by  any,  that  it  is  entirely  fair  to  judge 
of  a  religious  system  by  the  same  test.  No  religious 
body  is  willing  to  acknowledge  that  it  shrinks  from  an 
estimate  made  from  a  full  observation  of  its  practical 
results. 

It  is  by  this  test  that  we  propose,  in  the  following 
lecture,  to  examine  the  doctrine  of  Universal  salvation. 

Here  are  two  systems  of  religion  before  us,  each 
claiming  to  be  founded  upon  the  sacred  Scriptures.  The 
one  has  inwoven  with  it,  the  doctrine  of  the  eternal 
punishment  of  some  of  the  human  race.  The  other  as- 


LECTURES  ON  UNIVERSALISM.  93 

serts  that  all  men  will  be  saved.  The  former  is  held 
by  Presbyterians,  Congregationalists,  the  Reformed 
Dutch  Church,  Lutherans,  Baptists,  Methodists,  Epis- 
copalians, and  some  other  denominations  among  us. 
The  other  system  is  maintained  by  Universalists.  Both 
of  these  cannot  be  true. 

Let  us  contrast  their  practical  influence,  and  see 
which  has  the  best  claim  to  be  considered  the  religion 
of  Christ  and  his  apostles. 

Previously,  however,  to  our  entering  upon  this  con- 
trast, it  is  necessary  to  make  a  few  preliminary  state- 
ments. 

It  cannot  be  properly  inferred  that  a  system  of  reli- 
gion is  false,  because  some  who  pretend  to  embrace  it 
are  immoral  in  their  lives.  We  shall  not  urge  it  as  an 
argument  against  Universalism,  that  some  individuals 
who  have  embraced  and  advocated  the  system,  have 
been  profligate  and  vicious  men.  On  the  contrary,  we 
cheerfully  admit  that  there  may  be  equally  profligate 
men  within  the  pale  of  orthodox  churches.  Men  are 
operated  upon  by  example,  and  early  impressions,  and 
by  various  causes,  which,  as  the  case  may  be,  either 
fall  in  with,  or  check  the  influence  of  their  religious 
systems.  Hence,  we  find  individuals  that  embrace  the 
most  purifying  systems  of  faith,  over  whom  their  reli- 
gious creed  has  very  little  influence.  Such  may  be  im- 
moral, in  spite  of  the  good  tendencies  of  their  religious 
belief.  On  the  other  hand  we  find  individuals  who  em 


94  LECTURES  ON  UNIVERSALISM. 

brace  the  most  debasing  principles,  but  who  are  re- 
strained from  vicious  indulgence  by  the  example  of 
others,  or  the  institutions  of  a  religious  community,  or 
by  a  regard  for  their  good  name.  Such  may  be  said  to 
be  regular  in  their  lives,  and  to  exhibit  a  fair  deport- 
ment, in  spite  of  the  unhappy  influence  of  their  religious 
principles.  Yet  it  is  perfectly  manifest  that  religious 
systems  exert  an  immense  influence  upon  the  great 
body  of  their  respective  adherents,  and  this  influence  is 
purifying  or  corrupting,  happy  or  disastrous,  according 
to  the  nature  of  the  system  embraced. 

To  show  you  the  manner  in  which  we  mean  to  con- 
duct this  argument,  let  us  suppose  that  our  business  at 
this  time  is  an  investigation  of  the  respective  claims  of 
Mohammedanism  and  Christianity.  The  advocates  of 
Mohammedanism  are  present,  and  we  are  all  agreed  that 
one  of  these  systems  is  the  true  religion,  and  the  other 
false.  We  farther  agree  that  as  the  tree  is  known  by 
its  fruit,  so  that  system  is  the  true  one  which  produces 
the  best  moral  effect. 

Now,  in  contrasting  the  moral  influence  of  these  two 
systems,  it  is  evident  that  we  could  come  to  no  definite 
results,  if  Christians,  on  the  other  hand,  were  selecting 
the  worst  Mohammedans  that  the  world  has  produced, 
and  contrasting  their  characters  with  the  worst  charac- 
ters which  the  Mohammedans  can  specify  in  the  Chris- 
tian Church.  We  might  possess  no  measure  by  which 
we  could  determine  the  precise  amount  of  guilt  belong- 


LECTURES   ON   UNIVERSALISM.  95 

ing  to  this  selected  refuse  of  both  parties.     Such  a  pro- 
cedure might  lead  to  mutual   recrimination  and  abuse, 
without  the  least  tendency  to  prove  anything,  except 
the  obvious  truth  that  there  is  much  that  is  wrong  in 
both.     But,  suppose  we  can  show  by  a  specific  induc- 
tion of  facts,  without  any  unkind  detraction  of  indi- 
viduals, that   Christianity  has  erected   hospitals,  and 
alms-houses,  and  innumerable  other  foundations  of  cha- 
rity ;  and  that  such  a  thing  was  never  seen  in  Moham- 
medan countries  :  if  we  can  demonstrate  that  Christian- 
ity has,  in  many  instances,  tamed  the  ferocity  of  the 
blood-thirsty  savage,  and  that  Mohammedanism  has,  in 
every  instance,   increased  the   thirst  for  blood  in   the 
community  where  it  has  prevailed.   If  we  can  show  that 
Christianity  has  elevated  the  female  sex,  and  promoted 
chastity  and  purity  of  manners  ;  and  that  Mohammedan- 
ism has  always  made  woman  a  slave,  and  uniformly  led 
to  unbridled  lust,  and  to  the  greatest  dissoluteness  of 
manners  ;  I  say,  if  we  can  show  that  these  strong  and 
impressive  contrasts  exist  between  the  moral  influences 
of  the  two  religions,  the  argument  becomes  a  moral 
demonstration,  that   Christianity  has   far   the  highest 
claims  to  be  considered  the  true  religion. 

In  the  same  manner,  we  shall  proceed  to  contrast  the 
moral  influence  of  Universalism,  with  the  moral  influ- 
ence of  that  system  which  maintains  the  doctrine  of 
eternal  punishment. 

That  there  may  be  no  possible  ground  for  complain- 


96  LECTURES   ON   UN1VERSALISM. 

ing  that  I  have  used  the  sacred  desk  to  trifle  with  the 
feelings  of  those  whose  views  I  am  opposing,  a  de- 
ficiency of  good  influence  in  Universalism  shall  alone 
be  insisted  on.  I  shall  be  allowed,  however,  to  express 
the  opinion  that  it  can  be  shown,  from  undeniable  facts, 
that  the  doctrine  of  Universal  salvation  tends  to  pro- 
duce immoral  conduct  in  its  believers.  The  details,  by 
which  such  a  position  would  be  sought  to  be  maintain- 
ed, would  be  unnecessarily  invidious,  and  the  object  of 
the  comparison  may  be  attained,  while  we  admit  that 
many  Universalists  possess  characters  at  once  amiable 
and  upright.  We  will  not,  then,  adduce  other  argu- 
ments and  facts  than  such  as  we  regard  as  competent 
to  sustain  the  truth  of  the  following  proposition  : — 

UNIVERSALISM  DOES  NOT  PRODUCE  A  RELIGIOUS  LIFE  ; 
WHILE  THE  SYSTEM  OPPOSED  TO  IT  DOES  PRODUCE  GENUINE 
PRACTICAL  PIETY. 

To  illustrate  and  establish  this  position,  let  it  be  ob- 
served, 

I.  That  the  system  which  contains  the  doctrine  of 
eternal  punishment,  induces  many  persons  to  come   out 
from   the  world  by  an  open  and  public  profession  of 
their  faith  in  Christ;  but  Universalism  does  not  pro- 
duce such  results. 

It  is  an  undeniable  requisition  of  Christianity,  that 
men  should  unite  themselves  together  in  a  distinct  body, 


LECTURES   ON   UNIVERSALISM.  97 

known  as  the  Church.  The  Apostles  and  early  Chris- 
tians did  thus  unite  themselves  together.  They  re- 
ceived the  ordinances  of  baptism  and  the  Lord's  supper. 
They  had  Elders  appointed  to  rule  over  them,  and  per- 
sons were  publicly  excommunicated  from  the  body  of 
believers,  when  they  departed  from  the  faith,  or  habit- 
ually violated  the  precepts  of  religion.  Always,  from 
that  day  to  the  present  time,  wherever  religion  has 
prospered  there  has  been  a  public  profession  of  faith, 
and  a  regular  organization  of  Churches.  During  the 
most  bitter  persecutions  the  friends  of  Christ  have  felt 
themselves  called  upon  publicly  to  profess  their  attach- 
ment to  his  cause.  At  the  present  day,  that  system 
which  contains  the  doctrine  of  eternal  punishment,  in- 
duces multitudes  to  come  out  from  the  world  and  pro- 
fess religion.  Nor  does  it  produce  this  result  in  those 
places  merely,  where  this  system  is  already  popular. 
It  makes  its  way  into  communities  that  are  deeply  pre- 
judiced against  it,  and  plants  a  little  church  in  the  midst 
of  opposition  and  reproach ;  and  yet,  within  a  few 
years,  wre  see  houses  of  worship  erected,  and  large  num- 
bers of  those  who  but  a  little  before  had  cast  contempt 
on  all  religion,  are  now  coming  out  publicly  with  a  pro- 
fession of  their  faith,  and  willingly  enduring  reproach 
for  the  sake  of  Jesus  Christ.  But  Universalism  does 
not  produce  such  results.  On  the  contrary,  the  more 
extensively  it  prevails  in  any  community  the  less  there 


98  LECTURES  ON'UNIVERSALISM. 

is  of  religious  profession  of  any  sort.  It  is  not  maintained 
that  a  religion  is  evangelical  and  divine,  in  proportion  to 
the  amount  of  visible  public  profession  \vhichitproduces. 
But  if  a  system,  in  proportion  as  it  prevails,  destroys  all 
serious  pretensions  to  piety,  that  system  plainly  cannot 
be  apostolic.  Now,  although  Universalists  believe  in 
Church  organization,  and  a  public  profession  of  piety, 
and  sacraments,  yet,  seldom  do  we  see  anything  of  the 
kind  among  them.  In  very  many  of  their  congrega- 
tions, they  have  no  organized  church,  no  baptisms, 
no  administration  of  the  Lord's  Supper.  Nor  can 
they  give  as  a  reason  for  this,  that  they  do  not  hold  to 
external  ordinances. 

In  some  of  their  congregations,  especially  in  our 
cities  and  large  towns,  they  have  church  organizations 
and  sacraments.  But,  in  general,  religious  profession 
and  sacred  ordinances  decline  in  proportion  as  Univer- 
salism  advances. 

In  a  country  town,  in  which  I  had  occasion  to  be 
well  acquainted,  a  Universalist  minister  was  supported 
for  several  successive  years.  The  wealth  and  leading 
influences  of  the  place  favored  the  doctrine,  and  a 
church  edifice  was  built  for  the  Universalists  far  super- 
ior to  that  of  any  other  denomination  ;  yet,  they  had  no 
church  members,  no  sacraments,  no  deacons,  no  disci- 
pline ;  and  I  appeal  to  all  who  are  at  all  acquainted 
with  the  spiritual  state  of  the  denomination,  if  their 


LECTURES   ON    UNIVERSALISM.  99 

congregations  generally  in  the  country  are   not  in  a 
similar  condition. 

Look  the  country  over,  and  you  find  very  few  in- 
stances in  which  Universalists  have  been  led  by  their 
system  to  come  out  from  the  world  and  profess  religion. 
Their  ministers  maintain,  like  ministers  of  other  deno- 
minations, that  some  of  their  hearers  are  spiritual  and 
devout,  and  that  others  are  merely  nominal  believers. 
Yet,  it  is  manifest  that  compared  with  other  denomina- 
tions, very  few  of  their  people  are  led  to  make  any 
pretensions  to  serious  piety.  When  Paul  went  to  a 
given  place  and  preached  the  Gospel,  many  believed 
and  were  baptized.  He  organized  a  church,  ordained 
elders,  and  went  to  another  place,  and  similar  results 
generally  followed.  There  is  something  quite  like  this 
in  very  many  places  where  those  ministers  preach,  that 
hold  the  doctrine  of  eternal  punishment.  On  the  con- 
trary, it  is  an  undeniable  fact,  that  where  Universalism 
prevails  most,  there  are  the  fewest  persons  that  profess 
religion.  Can  Universalism  be  the  true  religion  ? 
This  leads  us  to  notice  another  point  of  contrast  still 
more  remarkable. 

II.  That  system  which  contains  the  doctrine  of  eternal 
punishment  leads  to  a  life  of  prayer,  but  Universalism 
does  not. 

There  is  scarcely  any  one  duty  that  is  more  frequently 


100  LECTURES  ON  UNIVERSALISM. 

insisted  on,  and  more  powerfully  enforced  in  the  New 
Testament  than  the  duty  of  prayer.  Our  Savior  en- 
joined it  in  a  great  variety  of  instances,  and  enforced  his 
injunctions  by  his  own  example.  The  Apostle  Paul 
instructed  his  fellow  Christians  to  pray  always,  and  the 
disciples  are  frequently  represented  as  convened  toge- 
ther for  the  express  purpose  of  engaging  in  united 
social  prayer.  Indeed  we  have  no  dispute  with  Uni- 
versalists  with  respect  to  public,  family,  and  secret 
prayer  being  a  duty  plainly  enjoined  in  the  Scrip- 
tures. They  would  probably  be  grieved  by  any  inti- 
mation from  us  that  they  do  not  regard  prayer  as  pos- 
sessing quite  as  much  importance  as  we  attribute  to  it. 
So  far  are  they  from  disagreeing  with  us  with  regard  to 
an  obligation  to  perform  the  duty,  that  they  generally 
pray  in  public  when  they  deliver  their  public  discourses, 
and  some  have  even  been  known  to  pray  in  their  fa- 
milies. Now,  observe  the  fact,  that  very  many  of  those 
who  believe  in  the  doctrine  of  eternal  punishment,  do 
actually  pray  in  their  families  morning  and  evening, 
and  in  the  social  circle,  and  also  maintain  secret  devo- 
tion. But  how  seldom  do  you  find  Universalists  main- 
taining regularly  family  worship.  A  gentleman  who 
was  a  respectable  Universalist  minister  in  this  city,  but 
was  recently  converted,  informed  me  in  answer  to  some 
inquiries  on  this  subject,  that  he  had  never  known  of  an 
instance  of  family  prayers  being  observed  by  a  Univer- 


LECTURES   ON   UNIVERSALISM.  101 

salist.  He  had  often  spent  the  night  in  the  family  of  a 
brother  minister,  but  was  never  asked  to  pray,  and 
never  heard  prayer  proposed  in  the  family.  My  own 
observation  has  been  more  favorable.  I  have  known 
two  instances  in  which  family  prayer  was  observed  by 
Universalists.  In  both  of  these  cases,  the  duty  was 
performed  but  for  a  short  time,  and  then  relinquished. 
I  do  not  deny  that  there  may  have  been  instances  in 
which  prayer  has  been  regularly  maintained  in  the  fa- 
mily of  a  Universalist,  but  certainly  the  instances  are 
sufficiently  rare  to  justify  the  assertion  that  Universalism 
does  not,  like  the  opposite  system,  lead  to  a  life  of 
prayer. 

And  who  ever  heard  of  a  meeting  expressly  for 
prayer,  conducted  by  Universalists  ?  One  such  meet- 
ing I  am  aware  was  instituted  in  this  city  during  the 
last  year.  But  the  minister,  who  appointed  it,  was 
converted  as  a  consequence.  It  cannot  of  course  be 
denied,  that  there  may  have  been  other  instances  of 
Universalist  churches  holding  meetings  for  prayer  ;  but 
this  I  can  say,  that  after  observing  with  much  interest 
the  practical  operation  of  their  system  for  twenty  years, 
and  after  having  inquired  of  many  of  their  own  minis- 
ters in  relation  to  these  facts,  I  have  never  heard  of  any 
other  instance  than  the  one  just  alluded  to.  When 
Peter  was  in  prison  the  disciples  assembled  for  prayer, 
and  Christians  of  various  denominations  in  every  age 
9* 


102  LECTURES  ON  UNIVERSALISM. 

have  assembled  for  this  delightful  and  solemn  social 
worship.  Will  it  be  said  that  the  numbers  of  the  Uni- 
versalists  are  so  small  that  it  cannot  be  expected  that 
such  meetings  -will  occur  among  them  so  frequently  as 
among  other  denominations?  But  their  numbers  are 
not  everywhere  small.  We  can  point  you  to  whole 
townships  where  Universalism  has  a  complete  ascend- 
ency, and  yet  you  shall  not  hear  of  a  single  meeting  for 
years  among  them,  the  object  of  which  is  principally 
to  supplicate  blessings  for  themselves  and  to  intercede 
for  others.  Besides,  if  their  numbers  were  ever  so  in- 
considerable, this  furnishes  no  reason  why  they  should 
not  meet  together,  and  spend  an  hour  in  seeking  the 
blessing  of  God  by  calling  upon  him  in  prayer.  When 
other  denominations,  that  hold  the  opposite  doctrine,  are 
few  and  feeble,  they  meet  the  more  frequently  for  this 
purpose.  Do  their  general  conventions  of  ministers 
and  delegates  ever  recommend  days  of  solemn  prayer, 
on  account  of  the  low  and  languishing  state  of  religion  ? 
Who  ever  heard  a  single  note  of  warning  from  such  a 
body,  or  the  least  concern  expressed  for  the  cause  of 
vital  piety  ?  Nor  is  it  pretended  that  in  order  to  be  a 
consistent  Universalist  one  must  retire  daily  to  his  closet 
for  the  purpose  of  secret  prayer.  I  have  myself  asked 
a  large  number  of  Universalists  if  they  observed  daily 
seasons  of  retirement  for  devotion,  and  never  yet  found 
OTIC  who  would  pretend  to  the  discharge  of  that  duty. 


LECTURES  ON  UNIVERSALISM.  103 

This  neglect,  we  are  certain,  does  not  arise  from  any 
objection  to  set  times  of  prayer — such  objections  as  are 
made  by  the  Society  of  Friends,  because  they  do  offer 
prayer  in  connection  with  public  preaching,  when  the 
eyes  of  men  are  upon  them.  Now,  can  it  be,  when  we 
have  two  systems  of  religious  belief  before  us  of  such  a 
character  that  one  is  the  precise  converse  of  the  other, 
and  only  one  of  which  is  true ;  can  it  be,  that  while 
one  leads  in  a  great  many  instances  to  a  life  of  prayer, 
and  the  other  does  not,  that  that  system  which  does  not 
lead  to  prayer,  is  the  true  religion  ?  Does  a  system  of 
false  religion  lead  men  to  pray  in  the  family  and  the 
closet,  and  the  true  Gospel  induce  men  to  neglect  all 
seasons  of  devotion,  except  those  which  are  public  and 
visible  1  By  their  fruits  ye  shall  know  them. 

III.  That  system  which  contains  the  doctrine  of  eter- 
nal punishment  leads  men  to  active  exertions  to  send  the 
Gospel  to  the  destitute  ;  but  Universalism  does  not. 

It  will  not  be  denied  that  our  Savior  felt  great  com- 
passion for  the  souls  of  men.  A  regard  for  their  spirit- 
ual interests  led  him  to  leave  the  bosom  of  his  Father, 
and  visit  our  world ;  and  take  upon  himself  the  vest- 
ments of  humanity,  and  move  among  us  in  the  form  of 
a  servant.  At  one  time,  when  our  Lord  looked  upon  the 
multitudes,  we  are  told  he  was  moved  with  compassion 
on  them,  because  they  fainted  and  were  scattered 


104  LECTURES  ON  UNIVERSALISM. 

abroad,  as  sheep  having  no  shepherd ;  then  saith  he  unto 
l|is  disciples,  the  harvest  truly  is  plenteous,  but  the  labor- 
ers are  few  ;  pray  ye,  therefore,  the  Lord  of  the  harvest, 
that  he  will  send  forth  laborers  into  his  harvest.  It 
was  the  same  spirit  which  led  the  compassionate  Re- 
deemer of  men  to  submit  to  be  buffeted  and  spit  upon ; 
and  crowned  with  thorns  and  nailed  to  the  cross.  Such 
was  the  compassion  manifested  in  his  life  and  sufferings. 
After  he  had  arisen  from  the  dead,  the  same  regard  for 
the  spiritual  well-being  evidently  reigned  in  his  bosom. 
When  he  was  just  ready  to  ascend  up  to  heaven ;  when 
he  stood  between  his  sepulchre  and  his  throne,  he  left 
this  one  injunction, — •'  Go  ye  unto  all  the  world  and 
preach  the  Gospel  to  every  creature.'  The  Apostles 
obeyed  this  command.  They  were  persecuted  from 
city  to  city,  yet  they  ceased  not  to  preach  Jesus  and  the 
resurrection.  They  went  forth  to  the  heathen.  They 
endured  perils  by  sea,  and  perils  by  land,  and  perils 
among  false  brethren  ;  and  so  zealous  were  they  in  the 
cause,  and  so  indefatigable  in  the  prosecution  of  their 
work,  that  the  Gospel  was  preached  to  the  greater  part 
of  the  habitable  world  during  the  lifetime  of  the  Apos- 
tles. They  '  counted  not  their  lives  dear  unto  them- 
selves if  they  might  finish  their  course  with  joy,  in  testi- 
fying of  the  Gospel  of  the  grace  of  God.'  And  Paul 
tells  us  that  he  became  all  things  to  all  men,  if  by  any 
means  he  might  save  some. 


LECTURES  ON  UNIVERSALISM.  105 

Now  the  same  spirit  prevails  in  some  degree  among 
those  that  hold  the  doctrine  of  eternal  punishment. 
Some,  like  the  early  Christians,  have  given  liberally  of 
their  goods;  others  have  relinquished  fortune,  and 
friends,  and  country,  and  exposed  themselves  to  a  life 
of  suffering  for  the  sake  of  carrying  the  Gospel  to  the 
destitute. 

But  Universalists  do  not  make  any  such  sacrifices  to 
send  the  Gospel  to  the  destitute.  Other  denominations 
are  planting  their  missions  all  over  the  heathen  world. 
Which  have  the  best  claim  to  be  considered  as  holding 
the  truth,  and  as  exhibiting  the  religion  of  Christ  and 
his  Apostles ;  those  whose  compassion  for  a  world  lying 
in  wickedness,  leads  them  to  spread  the  Gospel  abroad 
at  great  expense,  or  Universalists,  who  claim  that 
their  views  are  wholly  apostolic,  and  yet  do  not  plant  a 
single  mission  among  the  unevangelized  millions  of  our 
race? 

In  connection  with  this  part  of  our  subject  it  ought 
also  to  be  remarked,  that  almost  every  other  denomina- 
tion of  professed  Christians  has  erected  various  founda- 
tions of  charity.  They  have  their  associations  for  the 
relief  of  the  poor ;  their  charity  schools,  and  their  sem- 
inaries of  learning.  But  where  is  there  a  foundation  of 
charity,  of  any  consequence,  established  by  Universal- 
ists 1  Where  has  any  thing  been  done  by  a  body  of 
Universalists,  which  shows  that  their  system  has  exert- 
ed an  influence  to  render  them  benevolent  ?  On  the 


106  LECTURES   ON    UNIVERSAL  ISM. 

contrary,  we  assert,  without  the  least  fear  of  contradic- 
tion from  Universalists  themselves,  that  wherever  their 
doctrines  are  ascendant,  there  is  little  or  nothing  done 
to  establish  foundations  of  charity,  or  to  send  the  Gos- 
pel to  the  unenlightened  parts  of  the  world.  Can  Uni- 
versalism  be  the  true  religion  ?  By  their  fruits  ye  shall 
know  them. 

IV.  That  system  which  contains  the  doctrine  of  eter- 
nal punishment,  often  reclaims  men  from  vicious  habits 
and  from  a  life  of  sin,  but  Universalism  does  not. 

The  Methodist  missionaries  among  the  Indians  in 
Cajiada,  inform  us,  that  of  an  extensive  tribe,  where 
drunkenness  prevailed  universally,  almost  the  whole  of 
the  people  have  been  led,  through  the  preaching  of  the 
Gospel,  to  abandon  altogether  the  use  of  intoxicating 
drinks.  This  change  has  been  produced  within  a  few 
years ;  but  has  Universalism  one  such  trophy,  by  which 
it  can  be  shown  to  have  exerted  a  happy  moral  influ- 
ence ?  The  missionaries  to  the  Sandwich  Islands  found 
the  habit  of  intoxication  universal  among  that  benight- 
ed people.  Infanticide  was  common;  and  the  most 
shameless  and  unchecked  prostitution  prevailed.  With- 
in a  few  years  intoxication  has  utterly  ceased — laws 
have  been  enacted  against  the  vices  referred  to ;  and  a 
large  share  of  the  population  has  become  acquainted 
with  the  rudiments,  and  more  than  sixteen  thousand 


LECTURES   ON   UNIVERSALISM.  107 

souls  have  become  consistent  Christian  worshipers. 
Has  Universalism  wrought  any  such  changes  ?  Yet 
if  it  be  true,  the  true  religion  will  doubtless  be  more  ef- 
fective in  reclaiming  men  from  sin  than  a  system  of 
falsehood.  In  our  own  country  we  all  know  it  is  not 
uncommon  for  the  Gospel  to  exert  such  an  influence 
on  a  new  village  or  town,  that  in  a  few  years  its  whole 
character  is  vastly  improved.  But  who  ever  saw  a 
neighborhood  or  village,  of  degraded  moral  character, 
restored  to  a  good  moral  and  religious  character  by  the 
introduction  of  Universalism  1  If  the  system  has  ever 
produced  any  such  results,  the  fact  has  been  greatly 
overlooked.  I  have  never  met  with  any  account  of 
such  a  thing  in  their  own  reports  of  the  doings  and 
successes  of  their  clergy.  Is  Universalism  the  true  re- 
ligion 1 

We  have  often  seen  individuals  also,  who  have  been 
zealous  Universalists,  converted  to  the  belief  of  the  op- 
posite system;  and  on  this  change  taking  place,  we 
have  seen  a  happy  change  in  their  lives. 

It  is  not  a  strange  thing  to  see  a  man  renounce  Uni- 
versalism and  commence  a  life  of  prayer  at  the  same 
time.  Probably  most  of  us  have  seen  Universalists 
plainly  improved  in  their  moral  character  by  renouncing 
Universalism  and  embracing  the  opposite  system.  But 
the  reverse  of  this,  I  will  venture  to  assert,  never  takes 
place.  You  cannot  find  an'instance,  in  which  a  devout 
and  humble  Presbyterian,  or  Episcopalian,  or  Baptist, 


108 


LECTURES   ON   UNIVERSALISM. 


or  Methodist,  has  become  more  pious  and  heavenly- 
minded  by  becoming  a  Universalist.  On  the  contrary, 
you  may  observe,  in  most  cases,  where  professors  of  re- 
ligion of  these  denominations  become  Universalists,they 
abandon  their  habits  of  piety  as  a  preparation  for  em- 
bracing their  new  doctrine. 

The  process  is  commonly  something  like  this  : — First, 
they  give  up  secret  prayer,  then  abandon  family  wor- 
ship, then  leave  the  communion  table,  then  fall  into 
some  vices,  then  become  Universalists.  I  appeal  to 
the  slightest  observers  of  the  changes  that  take  place  in 
the  moral  and  religious  character  of  men,  if  this  be  not 
perfectly  common.  Are  not  very  many  of  those  who 
once  made  a  credible  profession  of  piety,  but  who  have 
since  apostatized,  are  not  very  many  of  them  Universal- 
ists ?  But  where  do  you  find  the  same  process  in  a 
change  from  Universalism  to  the  opposite  system  ?  But 
you  cannot  find  one  instance  in  which  the  opposite  pro- 
cess was  observable.  When  have  you  seen  a  man,  ev- 
idently devout,  and  to  all  appearance  a  spiritual  Chris- 
tian while  a  Universalist ;  but  who,  first  forsaking  his 
closet  of  secret  devotion,  and  then  abandoning  family 
prayer,  and  then  leaving  the  communion  of  the  Univer- 
salist Church,  and  then  falling  into  vices,  apostatized 
from  his  religious  life,  and  became  a  Presbyterian  as  the 
last  step  in  the  process  ?  Never.  You  may  often  hear 
it  said  of  a  person,  that  a  few  years  since  he  was 
thought  to  have  become  a  spiritual  believer ;  he 


LECTURES  ON  UNIVERSALISM.  109 

prayed,  and  exhorted  others,  and  united  himself  with 
the  Church ;  but  since  that  time  there  has  been  a  great 
change  for  the  worse;  he  has  become  shamefully 
vicious — has  been  excommunicated  from  the  Church, 
and  is  now  a  Universalist.  But  I  venture  to  say,  that 
you  never  heard  the  reverse  of  this  with  respect  to  any 
one.  You  never  heard  it  said  of  an  individual,  that  a 
few  years  since  it  was  thought  he  experienced  religion ; 
he  reformed  his  life,  prayed,  exhorted  others,  and  seem- 
ed very  devout,  and  joined  the  Universalist  Church ; 
but  since  that  time  he  has  gradually  declined  in  his 
character  for  devotion ;  become  vicious ;  been  excom- 
municated by  his  Universalist  brethren,  and  finally  sunk 
down  into  vice  and  Presbyterianism.  The  point  of  the 
contrast  lies  in  the  fact  that,  while  the  first  process  is  a 
thing  often  spoken  of,  yet  nobody,  not  even  Universal- 
ists  themselves,  ever  think  of  such  a  representation  as  is 
made  in  the  latter.  When  men  change  their  religious 
views  from  Universalism  to  the  opposite  system,  that 
change  is  often  the  occasion  of  a  great  and  happy 
change  in  their  moral  character ;  but  when  the  change 
is  in  the  other  direction — from  Orthodoxy  to  Universal- 
ism — the  change  of  character,  if  any  occur,  cannot  be 
said  to  be  reformation.  No  one  ever  thinks  seriously  of 
importing  a  Universalist  minister  into  a  place  where 
there  is  no  religion  ;  into  a  place  where  gambling  and 
profaneness,  and  Sabbath  desecration  prevails,  as  a 
means  of  amending  the  morals  of  the  people  j  and  we 
10 


110  LECTURES   ON   UNIVERSALISM 

have  often  known  of  men's  falling  into  Universalism  as 
a  last  step  in  a  process  of  continued  moral  defection  : 
but  men  never  fall  away  step  by  step  from  Universal- 
ism  and  devout  piety  into  one  degree  of  sin,  and  thence 
into  a  deeper  shade  of  guilt,  reach  Orthodoxy  as  the  last 
step  in  the  process.  Can  there  be  any  doubt  as  to 
which  system  is  the  true  religion  ?  By  their  fruits  ye 
shall  know  them. 

V.  That  system  which  contains  the  doctrine  of  eternal 
punishment)  never  occasions  distress  to  those  who  rely 
upon  it  in  a  dying  hour ;  but  Universalism  often 
leads  to  the  most  distressing  apprehensions  on  a  death- 
bed. 

That  you  may  see  clearly  the  points  of  contrast  on 
this  topic,  which  bear  on  the  case,  just  observe,  that  it 
is  not  denied,  that  Universal ists  may  sometimes  die  in 
peace.  Men  who  have  been  ardently  attached  to  a 
theory,  like  those  who  are  attached  to  their  country, 
may  die  bravely  in  its  defence ;  and  the  Universalist 
may  have  strong  hopes  even  upon  a  death-bed. 

Nor  is  it  pretended,  that  all  who  embrace  the  oppo- 
site system,  die  happily. 

The  point  to  which  I  wish  to  call  your  attention  es- 
pecially, is  this.  When  the  Universalist  dies  unhappily, 
he  charges  his  distressing  apprehensions  upon  the  char- 
acter of  his  religious  system  ;  but  when  the  believer  in 


LECTURES  ON  UNIVERSALISM,  111 

the  opposite  system  dies  unhappily,  he  charges  his  dis- 
tressing apprehensions,  not  to  the  character  of  his  reli- 
gious system,  but  to  a  want  of  conformity  to  its  princi- 
ples. Thus,  you  may  often  find  a  Universalist,  upon  his 
death-bed,  crying  out,  in  bitter  lamentations  ;  declaring 
that  he  is  going  to  hell,  and  warning  his  friends  not  to 
embrace  the  system  which  has  ruined  his  soul.  In  such 
cases  you  will  find  a  distinct  disavowal  of  the  doctrine, 
with  the  repeated  declaration,  that  it  cannot,  that  it 
will  not,  abide  the  trials  of  a  dying  hour.  Turn  now 
from  this  scene,  to  the  death-bed  of  one  who  has  ac- 
knowledged his  desert  of  eternal  punishment,  and  fled 
to  the  Lord  Jesus  Christ,  as  the  refuge  of  his  soul.  See 
the  sweet,  the  heavenly  peace  that  rests  upon  his  coun- 
tenance in  the  prospect  of  death.  But  now  a  cloud 
passes  over  his  mind.  His  Savior  is  concealed  from  his 
view ;  he  seems  ready  to  pass  through  the  swellings  of 
Jordan  alone ;  the  promises  of  God  minister  no  consola- 
tion ;  despair  settles  upon  his  countenance ;  he  is  for- 
saken, as  his  Master  once  was,  while  passing  through  a 
similar  struggle.  He,  too,  like  the  Universalist,  is  led 
to  exclaim,  I  am  going  to  hell.  But  does  he  disavow 
the  doctrines  which  he  formerly  embraced  ?  Does  he 
say,  This  false  and  dangerous  system  has  ruined  my 
soul?  No  such  thing.  He  only  complains  that  his 
life  has  not  been  conformed  to  his  principles. 

Thus  if  both  die  alike  unhappily,  this  difference  al- 
ways exists.     In  the  honesty  of  a  dying  hour,  the  Uni- 


112  LECTURES   ON   UNIVERSALISM. 

versalist,  who  dies  unhappily,  confesses  that  his  system 
has  effected  his  ruin  ;  while  the  believer  in  the  oppo- 
site system,  though  he  be  left  to  what  he  supposes  a 
foretaste  of  the  pangs  of  damnation,  testifies  with  his 
dying  breath,  that  his  system  of  faith  has  done  him  no 
harm — that  his  speculative  views  have  been  right,  and 
that  he  has  only  failed  through  insincerity  and  want  of 
faithfulness. 

It  is  a  well  known  fact,  that  while  Christians  of  dif- 
ferent denominations,  for  the  most  part,  die  peaceably 
and  triumphantly,  Universalists  OFTEN  lament  that  they 
ever  knew  that  doctrine.  I  have  attended  the  death- 
bed of  several  Christians  of  the  Presbyterian  Church  in 
the  course  of  my  ministry.  I  have  heard  them  say,  "  I 
long  to  depart."  One  said,  in  view  of  immediate  death, 
"  Don't  call  this  dying  ;  it  is  but  just  beginning  to  live. 
My  Savior  is  near — Jesus  can  make  a  dying  bed  feel 
soft  as  downy  pillows  are."  I  have  also  attended 
the  death-bed  of  four  avowed  Universalists.  Two  of 
them,  though  greatly  distressed  about  their  future  state, 
did  not  relinquish  their  former  sentiments  till  within  a 
short  time  of  their  death.  One,  immediately  on  becom- 
ing dangerously  ill,  denied  that  he  had  ever  really  be- 
lieved the  doctrine  of  universal  salvation ;  and  the 
fourth  seemed  altogether  insensible  to  the  subject. 
Now,  if  the  tree  is  known  by  its  fruit,  can  it  be  that 
Universalism  is  the  true  religion  ?  It  leads  not  even  to 
the  profession  of  piety.  It  'silences  the  voice  of 


LECTURES  ON  UNIVERSALISM.  113 

prayer.  It  refuses  to  send  the  bread  of  life  to  the  des- 
titute. It  reclaims  not  the  vicious  from  their  sins.  It 
generally  leaves  the  soul  to  fearful  forebodings  on  the 
bed  of  death.  Surely  this  cannot  be  the  religion  for 
which  Jesus  shed  his  blood,  and  with  which  he  blest 
our  race. 

In  conclusion,  permit  me  to  call  your  attention  to  one 
inference  from  our  subject. 

It  follows  from  what  has  been  said,  that  your  belief, 
touching  the  doctrine  under  discussion,  is  of  immense 
practical  importance.  The  influence  of  the  two  sys- 
tems which  we  have  been  contrasting,  is  of  a  perfectly 
opposite  character.  The  doctrine  of  universal  salva- 
tion blights  the  prospects  of  this  present  life.  As  was 
said  of  the  heresy  of  Hymeneus  and  Philetus,  so  may  it 
be  said  of  Universalism : — It  will  eat  as  doth  a  canker. 
But  give  heed  to  it  a  little,  and  it  is  like  admitting  poi- 
son into  the  blood.  It  may  be  agreeable  to  one  who 
would,  for  the  present,  quiet  his  apprehensions  about 
the  future,  but  at  the  last  it  stingeth  like  an  adder.  Like 
a  mercenary  friend,  who  will  fawn  around  you  in  pros- 
perity, and  yet  be  among  the  first  to  forsake  you  when 
adversity  comes — so  this  system  of  faith  will  seem  to  be- 
friend you  while  danger  is  not  near ;  but  when  death 
approaches,  its  day-dreams  vanish.  God  appears  to  ex- 
ecute judgment : 

"  Hope  withering  flies, 
And  Mercy  sighs  farewell." 
10* 


114  LECTURES   ON   UNFVERSALISM. 

Avoid  this  doctrine,  then,  my  friends,  as  you  would 
the  snares  of  death.  If  you  have  friends  that  believe  it, 
endeavor,  by  every  tender  and  faithful  persuasion, 
to  induce  them  to  think — to  reflect — to  revise  the 
subject. 


LECTURE  V. 

ETERNAL    PUNISHMENT    NOT    INCONSISTENT    WITH    DIVINE 
JUSTICE. 

Shall  not  the  Judge  of  all  the  earth  do  right  ?—  GEN.  xviii.  25. 

WE  receive  it  as  an  axiom  in  religion  that  God  is 
just.  And  since  we  have  proved  from  several  unan- 
swerable arguments,  that  he  will  punish  some  men 
eternally,  we  may  infer  with  perfect  safety,  that  eternal 
punishment  is  strictly  and  properly  just.  We  are  not 
satisfied,  however,  that  you  should  be  well  assured  of 
the  fact  merely  ;  we  wish  you  to  see  how  it  is,  that  the 
eternal  punishment  of  the  wicked  consists  with  the 
perfect  justice  of  God.  The  accomplishment  of  this 
object,  though  not  at  all  necessary  for  the  establish- 
ment of  the  truth  itself,  is  nevertheless  of  great  conse- 
quence when  we  consider  the  practical  efficacy  of  the 
doctrine  in  question. 

You  may  have  seen  an  individual  in  great  affliction, 
where  calamity  has  followed  calamity;  his  estate 
has  taken  wings,  his  children  and  wife  have  been 
snatched  from  his  embrace,  and  suffering  has  been 
added  to  suffering,  till  nature  seemed  ready  to  sink  un- 
der complicated  distress  ;  you  may  have  seen  such  an 


OF 


116  LECTURES  ON  UNFVERSALISM. 

one  distinctly  admitting  that  God  is  good  in  all  these 
dark  and  distressing  providences ;  but  still  the  simple 
admission  of  the  doctrine  exerts  very  little  practical  in- 
fluence upon  him ;  for  though  he  believes  the  general 
truth,  he  does  not  distinctly  perceive  its  application  to 
his  own  individual  circumstances.  Let  him  now  see 
that  his  property  has  been  a  snare  to  his  soul ;  that  the 
child  that  was  taken  from  him  had  led  him  into  idola- 
try, and  that  the  loved  companionship  of  his  wife  had 
cloistered  him  up  in  his  own  dwelling,  when  duty  call- 
ed him  to  public  action  and  a  widely  extended  Chris- 
tian influence.  Let  him  see  that  these  blessings  indi- 
vidually belonged  to  God  and  not  to  himself.  I  say, 
let  him  be  brought  to  dwell  on  these  considerations,  and 
he  will  not  only  believe  the  doctrine  that  God  is  good 
and  gracious,  while  inflicting  the  severest  chastisement, 
but  he  will  also  perceive  the  application  of  the  doc- 
trine to  himself;  and  what  was  before  an  admitted 
fact  merely,  will  become  a  most  important  practical 
truth.  Precisely  analogous  to  this,  is  the  difference 
between  a  simple  belief  of  the  fact,  that  the  eternal 
punishment  of  the  wicked  is  just,  and  a  perception  of 
those  views  which  tend  to  evince  the  agreement  of  such 
punishment  with  the  principles  of  perfect  justice. 

It  is  not  our  object,  therefore,  to  prove,  in  this  Lec- 
ture, that  God  is  just  in  the  eternal  punishment  of  the 
wicked.  We  have  before  proved  that  he  will  inflict  it, 


LECTURES  ON  UNIVERSALISM.  117 

and  we  take  it  for  granted  that  the  Judge  of  all  the 
earth  will  do  right. 

My  object  is  rather  to  evince  to  you  that  so  far  as 
reason  can  advance  in  an  inquiry  of  such  extent, 

THE     DOCTRINE    OF     ETERNAL    PUNISHMENT    HAS     NO    APPA- 
RENT INCONSISTENCY  WITH  THE  PRINCIPLES  OF  JUSTICE. 

Before  entering  upon  our  argument,  let  me  make 
some  preliminary  statements  with  respect  to  the  nature 
of  justice,  that  we  may  carry  along  with  us,  proper 
conceptions  of  what  it  is  that  constitutes  a  punishment 
strictly  just. 

All  punishment  is  designed  to  support  the  authority 
of  a  violated  law.  Every  transgression  tends  to  dimi- 
nish the  power  of  that  law,  so  that,  in  order  that  a  pun- 
ishment may  be  just,  it  must  correspond  with  the  im- 
portance of  the  law,  and  be  sufficient  to  support  its  au- 
thority. In  other  words,  every  transgression  of  the 
law  tends  to  diminish  the  sense  of  moral  obligation  in 
the  community,  and  thus  to  open  the  way  for  the  gene- 
ral prevalence  of  crime.  Now  one  of  two  things  must 
take  place  as  a  consequence  of  that  transgression : 
either  the  community  must  suffer  from  this  general 
relaxation  of  the  laws,  or  the  evil  must  be  so  turned 
upon  the  transgressor,  that  his  punishment  shall  exert 
an  influence  against  the  influence  of  his  crime.  In 
short,  justice  requires  that  the  evil  resulting  from  an 
individual's  transgressing  the  law,  should  not  come 


1 18  LECTURES  ON  UNIVERSALISM. 

upon  the  community,  but  upon  the  head  of  the  trans- 
gressor himself.  Thus  we  have  laws  enacted  against 
various  crimes,  with  penalties,  differing  from  one  ano- 
ther, and  we  call  them  just  laws,  because  we  conceive 
the  several  penalties  to  be  only  fairly  proportioned  to 
the  precepts  which  they  were  intended  to  sanction.  It 
is  readily  conceded,  that  we  may  not  be  able  to  define 
exactly,  the  degree  or  duration  of  the  punishment  that 
may  be  due  to  the  transgressor  of  a  law  made  for  the 
whole  moral  universe,  containing  in  itself  a  transcript 
of  the  Divine  perfections,  and  enduring  as  long  as  the 
king  and  the  subjects  of  this  illimitable  and  eternal  em- 
pire. But  we  contend,  that  no  man  can  show  that  an 
eternal  punishment  transcends  the  demands  of  a  law 
and  government  of  such  extent  and  importance.  On 
the  contrary,  so  far  as  reason  can  go,  it  seems  to  con- 
firm the  views  of  revelation.  Observe  then, 

I. — THAT  THE  ANALOGIES  BETWEEN  OUR  PRIMARY  NOTIONS 

OF  JUSTICE  AND  THE  IDEA  OF  ETERNAL  PUNISHMENT,  GO 
FAR  TO  CREATE  THE  PRESUMPTION  THAT  SUCH  A  PUNISH- 
MENT IMPLIES  NOTHING  CONTRARY  TO  SIMPLE  JUSTICE. 

It  is  common  to  place  alternatives  before  the  minds 
of  those  whom  we  would  influence,  and  to  leave  them 
to  choose  in  respect  to  objects  that  are  set  over  against 
each  other  as  good  or  evil.  In  such  cases  we  com- 
monly magnify  the  advantages  and  disadvantages  of 
these  alternatives  respectively,  and  we  never  feel  that 


LECTURES   ON   UNIVERSALISM.  119 

we  have  committed  any  injustice  by  making  the  objects 
large,  if  men  are  left  to  make  a  free  choice  in  respect 
to  them.     You  find  a  poor  man  reduced  by  unavoidable 
misfortune  to  a  condition  of  deep  distress.     The  trifling 
sum  of  one  dollar  would  afford  him  great  relief.     You 
tender  it  to  him  as  a  gift.     But,  under  the  influence  of 
a  cherished  pride,  he  scorns  to  become  dependent  on 
you.     You  remonstrate  with  him,  and  show   him  that 
such  a  delicacy  and  such  a  pride  of  independence  are 
extremely  absurd.      You  evince  to  him  that  God  hath 
purposely  given  us  these  varieties  of  condition  for  our 
moral  discipline.     That  he  intends  to  prove  and  exer- 
cise the  generosity  of  some,  and  awaken  the  gratitude 
and  humble  the  pride  of  others.     You  urge  him  again 
in  the  kindest  manner  to  accept  your  gift.     He  admits 
the  correctness  of  your  reasoning,  and  views  the  alter- 
natives of  enjoying  the  supplies  which  your  donation 
would  purchase,  together  with  a  sense  of  obligation  to 
his  friend  on  the  one  hand,  or  suffering  hunger  with 
the  gratification  of  his  pride  on  the  other.     Now  what- 
ever you  may  think  of  that  man  in  other  respects,  you 
know  he  has  no  right  to  complain  of  injustice  on  your 
part,  if  he  suffers  for  declining  your  gift.     You  did  him 
no  wrong  in  the  kind  offer,  and  none  in  allowing  him 
to  make  his   election  between   the  two   alternatives. 
Nor  would  the  principle  be  changed,  at  all,  if  the  alter- 
natives, while  yet  of  the  same  kind,  should  be  aug- 
mented to  the  highest  degree.      That  is  to  say,  if  his 


120  LECTURES   ON   UNTVERSALISM. 

condition  were  such  that  you  could  lay  before  him  a 
long  life  of  abject  poverty,  and  degrading  social  con- 
nections, with  a  total  loss  of  self  respect,  and  a  deeply 
mortified  and  wretched  state  of  feeling,  as  certain  to 
ensue  upon  a  given  violation  of  conscience  ;  and  if,  on 
the  other  hand,  you  could  give  him  the  utmost  assur- 
ance that  a  compliance  with  the  admitted  claims  of 
duty  would  put  into  his  hands  some  millions  of  dollars, 
and  associate  him  with  the  refined,  and  the  learned, 
and  the  virtuous,  and  lead  him  into  a  glorious  career  of 
high  self-cultivation  and  philanthropy ; — I  say,  which 
ever  side  of  these  great  alternatives  he  might  choose, 
you  would  feel  yourself  guilty  of  no  more  injustice  than 
in  that  case  of  which  we  have  just  spoken,  and  where 
the  same  thing  was  done  on  a  smaller  scale.  The 
largeness  of  the  alternatives  implies  no  injustice  in 
placing  them  before  the  mind;  nor,  can  it  become  a 
fair  ground  for  complaint  that  you  allowed  the  man 
the  utmost  freedom  of  choice.  Indeed,  God  has  done 
something  quite  like  this  in  his  providential  dealings 
with  men.  He  has,  by  the  arrangements  of  his  physical 
laws,  said  to  an  intelligent  man,  put  down  that  cup, 
abandon  those  intoxicating  draughts.  If  you  will  do 
it,  you  shall  have  worldly  competence,  and  a  highly 
reputable  standing  with  your  fellow-citizens,  and  your 
face  shall  be  ruddy  with  health,  and  your  spirits  shall  be 
buoyant  and  elastic,  and  your  career  shall  gladden  your 
beloved  wife,  and  bless  your  children,  and  fill  your 


LECTURES  ON  UNIVERSALISM.  121 

bosom  with  "  a  peace  that  is  far  above  all  earthly 
dignities."  But,  on  the  other  hand,  if  you  do  not 
abandon  the  inebriating  cup,  you  are  doomed  to 
poverty  and  public  degradation,  to  dwell  with  a  heart- 
broken, ruined  family,  to  suffer  a  distressing  sinking  of 
spirits,  and  terrific  disease,  and  a  premature  death. 
These  alternatives  are  great;  indeed,  they  may  be 
said  to  be  as  great  as  our  present  state  can  well  render 
possible.  Yet,  so  far  as  I  know,  it  is  never  complained 
of,  that  God  has  made  the  consequences  of  temperance 
and  intemperance  respectively  so  happy  and  so  disas- 
trous. Nor  do  men  think  of  complaining  of  it  as  un- 
just that  God  allows  them  to  choose  freely,  either  of 
these  two  conditions.  There  appears  to  be  no  injustice 
in  holding  out  opposite  alternatives  of  good  and  evil  to 
influence  men  to  do  right.  It  is  equally  clear,  that 
there  is  none  in  making  the  alternatives  of  the  most 
magnificent  character.  Indeed,  the  larger  the  objects 
subjected  to  our  choice  become,  the  more  ennobling,  in 
some  sort,  is  the  influence  upon  our  nature. 

This  principle  and  mode  of  operation,  which  per- 
vades all  God's  providential  dealings  with  men,  is,  ac- 
cording to  the  Scriptures,  carried  out  into  the  largest 
possible  interests  of  an  eternal  state.  We  are  offered, 
on  the  one  hand,  if  we  will  humble  ourselves  and  ac- 
cept the  boon  through  Christ,  to  be  placed  in  such  re- 
lations to  God,  and  good  beings,  and  holy  influences,  as 
shall  lead  to  eternal  self-improvement  and  usefulness, 
11 


122  LECTURES  ON  UNIVERSALISM. 

eternal  gratitude  and  joy,  and  the  everlasting  favor  of 
our  Maker.  On  the  other  hand,  we  are  assured  that  an 
opposite  course  will  remove  us  beyond  the  reach  of 
good  influences,  and  sink  us  in  remediless  and  eternal 
ruin.  We  are  called  to  make  our  election  between 
these  two  conditions.  Is  there  any  injustice  in  placing 
before  us  such  high  alternatives,  and  allowing  us  free- 
dom of  choice  1  I  confess,  for  one,  that  I  not  only  feel 
no  disposition  to  complain  of  it,  but  I  glory  in  the  privi- 
lege of  being  permitted  to  choose  my'own  associates,  and 
employments,  and  entire  condition  for  eternity.  I  feel 
thankful  to  God,  especially  for  that  scheme  of  mercy, 
by  means  of  which,  after  I  had  once  chosen  the  attitude 
and  condition  of  a  rebel,  he  now  sets  before  me  life  and 
death,  blessing  and  cursing,  and  calls  upon  me  to 
choose  for  myself,  whether  I  will  forever  sing  with  the 
ransomed,  or  forever  wail  with  the  damned. 

Another  analogy,  not  less  striking,  maybe  drawn  out 
from  the  universal  impression  that  the  injured  party  is 
never  bound  by  the  principles  of  justice  to  reclaim  the 
delinquent. 

If  a  man  has  injured  you,  and  still  continues  in  the 
course  of  wrong-doing,  you  are  under  no  obligation  to 
him  to  reclaim  him.  You  may  be  under  obligation  to 
God,  acting  under  his  scheme  of  mercy,  to  attempt  the 
reformation  of  your  enemy.  But,  I  mean  to  say,  that 
the  man  who  continues  to  injure  you,  and  to  suffer  for 
his  injustice,  has  no  right  to  complain  of  injustice  on 


LECTURES  ON  UNIVERSALISM.  123 

your  part,  in  that  you  have  not  effected  his  reformation. 
This  is  so  manifest,  that  among  all  the  recriminations  of 
men,  you  never  hear  one  man  complain  that  a  ruler  has 
neglected  to  exert  reforming  influences  upon  him  while 
he  was  living  in  contempt  of  that  ruler's  authority.  An 
illustration  of  this  general  principle  may  be  seen  in  the 
manner  in  which  men  look  upon  the  character  of  God? 
in  connection  with  the  fact,  that  men  remain  for  along 
time  unreclaimed  in  the  career  of  sin.  Just  suppose  a 
case,  which  is,  alas !  but  too  common  in  this  dark  world, 
in  which  a  man  in  his  youth  breaks  through  the  re- 
straints of  a  good  religious  education,  and  rushes  on  for 
ten  years  in  a  course  of  unchecked  licentiousness.  Does 
any  one  think  of  charging  God  with  injustice  in  not 
having  reclaimed  this  young  man  1  Perhaps  few  would 
deny  the  entire  ability  of  God  to  reform  him,  and  yet 
men  do  not  seem  ready  to  charge  their  Maker  with  any 
thing  like  injustice  towards  the  delinquent,  in  leaving 
him  still  to  pursue  his  dark  chosen  way  of  evil  doing. 
Suppose  now  that  this  same  wanderer  continues  to  wax 
worse  and  worse,  till  he  is  eighty  years  of  age.  He  is 
now  more  guilty  and  more  wretched  than  at  any  pre- 
vious moment  of  his  existence.  Yet,  God  is  not  charge- 
able with  injustice  in  not  having  reclaimed  him.  He  is 
suddenly  removed  by  death  to  another  state  of  existence. 
His  removal  into  another  world  no  more  affects  his  rela- 
tions to  God,  in  respect  to  his  obligations,  than  if  he 
had  removed  only  to  another  State,  or  kingdom  in  this 


124  LECTURES  ON  UNIVERSALISM. 

world.  Now,  suppose  that  eighty  more  years  pass  in  an- 
other state  of  being,  and  God  has  not  reclaimed  him.  He 
can  no  more  be  charged  with  injustice  for  not  reclaim- 
ing him  during  the  first  eighty  years,  on  the  other  side 
of  the  grave,  than  he  could  for  not  reforming  him  in  the 
same  length  of  time,  while  dwelling  on  this  side  the 
tomb.  Add  another  century,  and  another,  and  another, 
and  you  never  can  reach  a  period  of  which  it  may  be 
said,  if  God  does  not  reclaim  him  at  this  point,  the  sin- 
ner will  have  a  right  to  complain  of  injustice.  And, 
if  this  be  so,  if  the  principle  be  a  sound  one,  that  the 
injured  party  is  not  bound  to  reclaim  the  delinquent,  it 
certainly  cannot  be  shown  that  there  is  any  inconsis- 
tency between  eternal  punishment,  and  perfect  justice. 

It  accords  equally  with  our  notions  of  justice,  that 
the  subject  of  a  good  government  may  forfeit,  finally, 
the  favor  of  that  government,  and  be  justly  destitute  of 
its  blessings,  as  long  as  the  government  and  the  trans- 
gressor bear  any  relation  to  each  other. 

It  is  manifest  that  any  blessing  may  be  fairly  forfeit- 
ed, whether  that  blessing  be  small  or  great,  for  a  long 
period,  or  for  a  short  one.  Those  who  are  most  len- 
ient in  their  views  of  civil  punishments,  will  generally 
admit  that  the  state  may  justly  exclude  some  criminals 
from  all  participation  in  governmental  protection. 
Hence,  we  erect  prisons,  in  which  certain  classes  of 
criminals  are  incarcerated  for  life.  The  principle  here 
involved  seems  to  be,  in  an  important  respect,  analo- 


LECTURES  ON  UNIVERSALISM.  125 

gous  to  eternal  punishment  under  the  government  of 
God.  In  our  imprisonments  for  life,  we  make  the  pun- 
ishment final.  We  exclude  the  criminal  from  the  fa- 
vor of  the  government  as  long  as  we  are  able  to  do  it. 
In  an  important  sense  it  is  eternal.  The  subject  can 
never  enjoy  his  liberty  again  under  our  government. 
Nor  is  this  procedure  founded  on  the  brevity  of  human 
life.  We  should  doubtless  punish  for  life  if  human  life 
extended  to  three  hundred  years,  instead  of  three-score 
and  ten.  If  human  life  were  to  swing  back  again  to 
ante-diluvian  prolixity,  we  would  as  soon  confine  a 
criminal  for  life,  that  should  live  for  the  period  of  nine 
hundred  years,  as  we  would  one  that  should  live  but 
twenty  years.  The  object  aimed  at  is  not  the  precise 
number  of  years,  but  a  final  exclusion  from  the  protec- 
tion of  a  government  whose  privileges  have  been  forev- 
er forfeited.  Acting  on  this  principle,  there  can  be  no 
doubt  that  human  legislation  would  erect  prisons,  in 
which  to  confine  men  for  life,  if  life  were  protracted 
into  an  interminable  existence  in  the  present  state.  In 
other  words,  if  man  were  to  exist  in  this  world  forever, 
we  should  then,  as  now,  count  that  the  favor  of  govern- 
ment might  be  finally  forfeited,  and  thus  we  should 
erect  walls  of  eternal  granite  between  certain  classes  of 
criminals  and  obedient  subjects.  Indeed,  we  do  now 
what  is  equivalent  to  the  same  thing.  We  send  a  crim- 
inal away  forever  from  life  and  its  blessings,  and  cover 
his  name  with  an  infamy  that  must  be  as  enduring  as 
11* 


126  LECTURES    ON   UNIVERSALISM. 

the  remembrance  of  his  being.  On  the  principles  of 
eternal  punishment  God  does  no  more.  The  doom  of 
hell  is  imprisonment  for  life.  But  that  life  is  without 
end.  The  rebellious  subject  of  God's  holy  government 
he  counts  as  having  finally  forfeited  his  favor,  as  de- 
serving an  ultimate  exclusion  from  the  protection  of  that 
system  which  his  conduct  has  tended  only  to  bring  into 
contempt. 

II.  THERE  ARE  GOOD  REASONS  FOR  THINKING  THAT  NO  OTHER 

PENALTY  TO  THE  DIVINE  LAW  COULD  PRODUCE  SO  MUCH 
HOLINESS  AND  HAPPINESS  IN  THE  UNIVERSE  AS  ETERNAL 
PUNISHMENT. 

There  is  something  in  the  thought  of  punishment 
being  final  and  remediless,  which  gives  it  more  influ- 
ence over  the  mind  than  all  other  considerations  put 
together.  Threaten  an  individual  with  the  severest 
tortures  ever  conceived  by  men,  yet,  if  they  are  tempo- 
rary, the  mind  can  be  made  up  to  endure  them.  Pro- 
tract these  tortures  to  never  so  great  a  length  of  time, 
yet,  if  they  are  to  yield  to  joy  everlasting,  they  are  light. 
Let  the  frown  of  God  rest  upon  the  sinner,  and  the 
darkness  of  spiritual  death  come  over  him,  and  a  storm 
of  Almighty  wrath  beat  upon  his  head,  yet,  if  it  be 
temporary,  he  sees  a  smile  beneath  that  frown ;  a  beam 
of  hope  shoots  athwart  the  gloom  that  surrounds  him, 
and  the  bow  of  promise  spans  its  majestic  arch  across 
the  cloud  which  hangs  over  him.  The  dread  of  such  a 


LECTURES   ON   UNIVERSALISM.  127 

punishment  is  comparatively  small.  But  let  that  pun- 
ishment be  rendered  endless,  and  it  at  once  furnishes 
the  most  powerful  motive  of  the  kind.  Like  the  mo- 
tives drawn  from  the  unchanging  goodness,  and  the 
unspeakable  mercy  of  God,  the  motive  drawn  from  his 
justice,  in  such  a  case,  becomes  infinite. 

We  know  something  of  its  influence  upon  those  to 
whom  offers  of  pardon  have  been  made.  We  said,  in 
our  last  lecture,  that  this  doctrine,  in  connection  with 
other  parts  of  the  system  to  which  it  belongs,  does  exert  a 
most  powerful  and  direct  influence  in  favor  of  the  holiness 
and  happiness  of  man.  It  leads  many  to  renounce  the 
world,  and  stand  forth  as  the  professed  friends  of  Christ, 
and  that  too,  very  often  in  the  midst  of  scorn  and  re- 
proach, and  bitter  persecution.  It  has  led  multitudes 
to  a  life  of  prayer.  It  has  reclaimed  the  vicious,  and 
induced  many  to  hope  in  Divine  mercy,  and  sing  for 
joy,  while  passing  through  the  very  gates  of  death ; 
while  the  system  which  excludes  the  doctrine  of  eternal 
punishment,  produces  none  of  these  effects. 

From  this  view  alone,  we  should  be  led  to  doubt, 
whether  it  were  possible,  in  the  nature  of  things,  to  re- 
claim one  sinner  from  his  wanderings,  unless  he  had 
been  condemned  to  endless  punishment.  If  the  penalty 
of  the  law  had  been,  that  sinners  shall  be  punished  un- 
til they  repent,  it  certainly  cannot  be  shown  that  one 
would  ever  repent,  under  the  influence  of  such  a  penal- 
ty. The  same  disposition  which  now  prevents  those, 


128  LECTURES  ON  UNIVERSALISM. 

who  hold  to  a  limited  punishment,  from  repenting  at 
the  present  time,  might  always  operate  to  prevent  re- 
pentance. In  such  a  case,  though  the  penalty  of  the 
law  would  not  require  the  endless  punishment  of  men, 
yet  the  constitution  of  sinners,  connected  with  the  fee- 
bleness of  motives,  drawn  from  a  penalty,  which  they 
can  be  delivered  from  at  any  moment,  might  forever 
prevent  their  salvation.  So  that  instead  of  a  part  of 
our  race  falling  under  the  sentence  of  eternal  punish- 
ment, for  sins  committed  in  this  life,  all  should  be  sub- 
jected to  everlasting  misery,  from  guilt  momentarily  in- 
curred and  never  repented  of. 

Besides,  we  know  not  how  important  this  penalty  of 
eternal  punishment  may  be  in  preventing  the  fall  of 
other  intelligences.  We  are  informed  by  revelation, 
that  the  people  of  God  will  never  fall  into  a  rebellion 
after  they  have  once  reached  heaven.  Yet  it  cannot 
be  that  they  will  be  kept  by  physical  force.  It  is  ne- 
cessary, to  the  very  principles  of  their  being,  that  they 
should  be  kept,  if  at  all,  by  the  power  of  moral  means ; 
by  motives,  drawn  from  the  character  of  God,  and  the 
nature  of  his  government.  We  know  not  but  gratitude 
for  their  deliverance  will  be  made  the  chief  means  by 
which  they  shall  be  rendered  more  secure  than  were 
the  angels  that  sinned.  Yet  it  is  by  no  means  certain 
that  they  could  be  secured,  unless  this  gratitude  arose 
from  a  deliverance  from  eternal  punishment,  and 
unless  it  were  kept  alive  by  a  constant  example  of 


LECTURES   ON   UNIVERSALISM.  129 

some  who  were  justly  suffering  the  vengeance  of  eter- 
nal fire.  We  know  not  the  comparative  magnitude  of 
the  prison  of  hell.  It  may  bear  a  proportion  to  all  the 
moral  intelligences  of  Jehovah's  empire,  not  unlike  a 
country  jail  to  the  inhabitants  of  the  world  at  the  pre- 
sent time.  And  if  so,  it  might  be  difficult  to  prove  that 
any  other  penalty,  than  that  of  eternal  punishment, 
should  admit  of  so  small  an  amount  of  suffering,  as 
the  present  system.  To  illustrate  this  idea  a  little  more 
fully,  suppose  that  our  present  law  against  murder  re- 
quired that  the  murderer  should  suffer  the  loss  of  his 
right  hand  instead  of  his  life.  It  cannot  be  shown  that 
the  increase  in  the  number  of  sufferers  would  not  more 
than  make  up  the  amount  of  punishment  which  is  en- 
dured from  the  crime  of  murder  under  the  present  law ; 
while  the  dangers  and  sufferings  of  the  innocent  might 
be  increased  a  thousand  fold.  Thus,  for  ought  that  can 
be  shown  to  the  contrary,  the  making  the  penalty  of  the 
Divine  law  to  be  eternal,  saves  more  suffering,  pre- 
vents more  sin,  and  promotes  more  holiness,  than  any 
other  penalty  could  possibly  do. 

III.  IT  IS  NOT  UNREASONABLE  TO  SUPPOSE  THAT  THE  GUILT 
OF  SINNERS  DESERVES  ETERNAL  PUNISHMENT,  WHEN  WE 
CONSIDER  THE  NATURE  OF  SIN. 

We  do  not  pretend  to  be  competent  to  prescribe  the 
amount  of  suffering,  which  a  violation  of  the  law  of 
God  deserves ;  but  the  doctrine  of  the  Bible,  which 


130  LECTURES   ON  UNIVERSALISM. 

teaches  us  that  it  deserves  eternal  punishment,  does  not 
seem  unreasonable.  Here,  let  us  keep  in  mind  the  de- 
finition of  sin.  It  is  not  a  breach  of  the  rules  of  de- 
corum, nor  a  violation  of  the  civil  law  merely,  but  sin  is 
a  transgression  of  the  law  of  God.  This  law  is  the 
great  instrument  of  government  and  happiness  to  the 
kingdom  of  Jehovah.  Its  design  is  to  maintain  subjec- 
tion to  the  Ruler  of  the  universe,  and  thus  to  diffuse  and 
sustain  a  perfect  harmony  through  all  the  relations  of 
created  intelligences.  What  then  is  the  guilt  of  sin  ? 
It  despises  all  this  good.  It  is  its  known  tendency 
to  pour  contempt  upon  the  law  of  God.  It  holds  out 
the  principle  that  dependence  on  the  Divine  govern- 
ment is  to  be  deprecated.  It  says,  in  in  the  strong  lan- 
guage of  public  example,  let  every  intelligent  being 
seek  his  own  in  preference  to  the  glory  of  God.  In 
short,  it  attempts  to  introduce  universal  anarchy  and 
misrule,  and  to  "  roll  the  blighting  volume  of  its  deso- 
lation through  the  empire  of  the  Eternal."  And  is  it 
strange  that  sin  is  declared  to  deserve  eternal  punish- 
ment? 

Take  another  view  of  the  nature  of  sin.  It  is  com- 
mitted against  infinite  authority.  Should  a  child  point 
you  to  your  duty,  you  would  be  bound  to  follow  its  di- 
rection ;  but  if  an  elder  brother  had  urged  you  to  the 
same,  course,  your  obligation  would  be  increased ;  if 
your  father  commanded  it,  your  obligation  would  be 
still  more  increased ;  but  if  that  same  Father  were 


LECTURES   ON   UNIVERSALISM.  131 

clothed  with  the  power  of  the  chief  magistrate  of  the 
nation,  and  should  command  it  on  the  authority  of  the 
laws,  by  which  the  good  order  of  the  nation  is  secured, 
how  manifestly  would  your  obligation  be  heightened. 
Let  the  act  which  you  are  required  to  perform  be  the 
same,  yet,  what  a  wide  difference  is  there  between  the 
guilt  of  refusing  to  do  it,  when  directed  by  the  child 
and  when  commanded  by  the  authority  of  the  chief 
magistrate.  Guilt  bears  some  proportion  to  the  char- 
acter and  authority  of  the  individual  from  whom  the 
law  emanates.  The  greater  and  better  the  individual 
commanding,  the  greater  the  obligation  to  obedience, 
and  the  guilt  of  transgression.  Now  apply  this  rule  of 
measuring  unworthy  conduct  to  the  relation  of  man  to 
his  Maker.  The  command  is  uttered  by  one  who  has  a 
propriety  in  us  such  as  no  created  being  has  in  any 
other.  His  goodness  is  boundless ;  his  authority  is  infi- 
nite. Conceive  then,  of  the  greatness  of  the  guilt  of 
violating  such  authority — an  authority  which  led  the 
pious  Eli  to  exclaim,  "  If  one  man  sin  against  another, 
the  Judge  shall  judge  him ;  but  if  a  man  sin  against 
the  Lord,  who  shall  entreat  for  him  ?"  It  is  not  unrea- 
sonable to  suppose  that  the  violation  of  infinite  autho- 
rity, should  deserve  an  endless  punishment. 
Observe  again, — 


132  LECTURES  ON  UNIVERSALISM, 

IV.    THE  FACT  THAT  SINNERS,  WHEN  CONVINCED  OF  SIN,  FEEL 
THAT    THEY    DESERVE  ETERNAL  PUNISHMENT. 

Far  the  greater  share  of  those  who  pretend  to  be 
disciples  of  Christ,  acknowledge  that  they  deserve  an 
endless  punishment.  You  can  seldom  find  an  individual, 
who  pretends  to  live  a  life  of  prayer,  and  to  hope  for 
salvation  through  Christ,  who  will  not,  at  the  sarre 
time,  acknowledge  that  he  deserves  to  be  cast  off  from 
the  favor  of  God  for  ever.  Nor  does  this  conviction 
belong  to  Christians  alone.  When  the  most  self-right- 
eous sinners  are  led  to  a  survey  of  the  motives  which 
governed  them,  and  to  a  serious  and  honest  inquiry  into 
their  own  character,  thay  confess  the  same  thing. 
When  such  confession  does  not  take  place  before,  it 
frequently  does  take  place  on  the  death-bed  of  the 
hitherto  thoughtless  sinner. 

These  facts  can  scarcely  be  accounted  for  on  any 
other  supposition  than  that  such  punishment  is  really 
deserved.  It  is  the  nature  of  sin  to  blind  the  eye  of 
the  perpetrator,  and  to  render  him  insensible  to  the 
enormity  of  his  guilt.  But  we  never  heard  it  reckoned 
among  the  weaknesses  of  human  nature,  that  men  ac- 
count themselves  more  guilty  than  they  really  are.  If 
God  has  so  constituted  men  that  they  do,  in  numerous 
instances,  feel  that  they  deserve  eternal  punishment,  it 
affords  a  strong  presumption  that  such  punishment  is 
really  deserved.  If  it  be  said  that  there  are  more  who 
deny  their  desert  of  eternal  punishment,  than  there  are 


LECTURES  ON  UNIVERSALISM.  133 

that  acknowledge  it,  yet  this  denial,  if  it  exist,  proves 
nothing  against  it.  If  twenty  men  were  accused  of 
murder,  and  found  guilty,  and  condemned  to  suffer 
death  for  the  same  crime,  and  if  eight  of  this  number 
confessed  that  they  deserved  death,  and  twelve  denied 
it, — the  confession  of  the  eight  would  afford  satisfactory 
evidence  that  the  penalty  of  the  law  was  not  too  se- 
vere ;  while  the  denial  of  the  twelve  would  furnish  no 
proof  on  the  subject.  The  confession  would  be  rightly 
considered  an  estimation  of  ill-desert  made  with  reluc- 
tance— made  against  all  the  natural  biases  and  dispo- 
sitions of  the  heart;  while  the  denial  would  be  only  a 
declaration  of  the  guilty,  made  in  their  own  favor,  and 
would,  on  that  account,  be  considered  as  without 
weight.  If  there  were  many  more  than  there  are,  who 
could  say  upon  their  death-bed  that  they  do  not  deserve 
eternal  punishment,  (and  we  believe  that  number  is  al- 
ready small  in  a  Gospel  land,)  it  would  not  prove  that 
they  do  not  really  know  that  they  deserve  it. 

A  man  of  fair  and  unblemished  reputation  in  Eng- 
land, was  accused  of  murder.  The  alledged  crime 
had  been  committed  some  years  before  the  indictment 
took  place,  and  the  prisoner  had,  in  the  mean  time,  ex- 
hibited the  character  of  a  peaceable  and  unoffending 
citizen.  What  added  still  to  the  circumstances  in  his 
favor,  was,  that  he  had  long  been  a  successful  teacher 
of  youth,  and  a  good  guardian  of  their  morals.  When 
accused,  he  refused  to  employ  an  attorney,  but  came 
12 


134  LECTURES  ON  UNIVERSALISM. 

forward  with  the  calm  and  composed  air  of  conscious 
innocence,  to  defend  his  own  cause.     He  confessed  his 
ignorance  of  judicial  proceedings,  but  went  forward 
with  a  lucid  statement  of  some  general  principles  of 
human  nature  founded   upon  his  character,  to  show 
that  he  could  not  be  guilty  of  the  crime  with  which  he 
stood  accused.      He  went  through  the  pleading  with 
the  utmost  self-possession,  and  with  great  ability — but 
after  all,  evidence  was  such  that  he  was  condemned. 
No  sooner  had  the  sentence  passed,  than  the  blush  of 
guilt  spread  over  his  countenance  ;  his  eye  lost  its  ap- 
pearance of  fixed  composure,  and  the  trembling,  guilty 
criminal  confessed  that  he  had  committed  the  murder, 
and  that  he  deserved  to  die  according  to  the  sentence 
of  the  law.     Now  can  any  one  doubt  whether  he  de- 
served that  punishment  ?     And  while   he  refused  to 
own  the  crime,  and  gave  credit  to  his  denial  by  a  com- 
posed, and  able,  and  deliberate  plea,  and  a  look  of  in- 
nocence, was  that  denial,  and  that  apparent  conscious- 
ness that  he  did  not  deserve  the  punishment  of  death 
any  proof  that  he  did  not  ?     Thus  it  is  that  sinners,  in  a 
multitude  of  instances,   may  maintain  such  views   of 
themselves,  as  to  deny  that  they  deserve  eternal  punish- 
ment, when  the  first  moment  after  they  shall  hear  the 
awful  sentence,  Depart  ye  cursed,  into  everlasting  fire, 
they  shall  be  overwhelmed  with  a  sense  of  guilt,  and 
depart  from  that  bar  of  judgment,  upbraiding  them- 
selves, and  feeling  within  their  bosoms  the  gnawings 


LECTURES   ON   UNIVERSALISM.  135 

of  the  deathless  worm,  and  the  burnings  of  the  un- 
quenchable flame. 

That  you  may  look  with  a  single  glance  upon  the 
arguments  here  suggested,  to  evince  the  justice  of  God 
in  eternal  punishment,  permit  me  to  lay  before  you  a 
brief  analysis  of  the  whole. 

I. — The  analogies  between  our  primary  notions  of 
justice,  and  the  idea  of  eternal  punishment,  go  far  to 
create  the  presumption  that  such  a  punishment  implies 
nothing  contrary  to  simple  justice. 

II. — There  is  good  reason  for  thinking  that  no  other 
penalty  to  the  Divine  law,  could  produce  so  much 
holiness  and  happiness  in  the  universe,  as  eternal  pun- 
ishment. 

The  motive  drawn  from  such  punishment,  is  like 
those  drawn  from  goodness  and  mercy,  infinite.  It  is 
the  only  view  of  punishment  which  is  in  fact  effectual 
in  this  world  ;  and  we  have  no  evidence  that  any  sinner 
could  possibly  be  reclaimed  without  it.  It  may,  also, 
for  aught  we  know,  be  necessary  for  securing  the  saints 
against  falling  in  a  future  state,  and  the  amount  of  suf- 
fering may  be  less  under  such  a  penalty,  than  under 
any  other  of  milder  character ;  so  that  this  penalty  may 
save  more  suffering,  prevent  more  sin,  and  produce 
more  holiness  than  any  other  penalty  could  possibly  do. 

ffl. — It  is  not  unreasonable  to  suppose,  that  the 
guilt  of  sinners  deserves  eternal  punishment,  when  we 
consider  the  nature  of  sin. 


136  LECTURES  ON  UNIVERSALISM. 

Siri,  in  its  tendency,  would  destroy  all  the  good  which 
the  divine  law  is  adapted  to  secure.  It  is  a  violation 
of  infinite  authority.  It  is  also  a  voluntary  rejection  of 
God's  eternal  favor. 

IV. — The  consistency  of  eternal  punishment  with 
perfect  justice,  is  inferred  from  the  fact,  that  men,  when 
they  are  convinced  of  sin,  confess  themselves  that  they 
deserve  it. 

This  we  consider  as  an  admission  of  the  guilty,  which 
would  not  take  place  on  any  other  supposition  than 
that  of  a  real  desert  of  endless  punishment. 

From  our  subject  thus  illustrated,  we  may  see  why  the 
Saints  will  be  satisfied  with  the  divine  conduct,  in  the 
eternal  punishment  of  the  wicked. 

They  are  represented  in  the  Scriptures  as  looking 
upon  the  sufferings  of  the  lost,  and  as  praising  God  and 
shouting  Alleluia  as  the  smoke  of  their  torment  as- 
cends up  before  them  for  ever  and  ever.  They  rejoice 
not  in  the  sufferings  of  the  damned,  but  in  the  justice  of 
God.  They  discover  that  this  is  a  part  of  the  most 
merciful  dispensation,  and  that  more  good  arises  out  of 
this  system  of  government  than  could  be  brought  out  of 
any  other — they  discover  in  it  a  proper  expression  of 
the  evil  of  sin  as  tending  to  destroy  the  moral  govern- 
ment of  God,  and  as  implying  a  contempt  of  infinite 
authority.  They  discover  a  moral  fitness  in  the  sinner's 


LECTURES    ON    UNIVERSALISM.  137 

being  brought  to  eat  of  the  fruit  of  his  own  doings 
They  perceive  the  glory  of  God  in  so  conducting  the 
affairs  of  his  moral  administration,  that  the  punished 
themselves  shall  see,  and  feel,  and  confess,  that  they 
deserve  all  that  has  come  upon  them  ;  and  that  all  their 
sufferings  are  nothing  else  than  their  violent  dealings 
coming  down  upon  their  own  head. 

Look  at  a  scene  like  that  presented  by  the  book  of 
Esther  in  the  court  of  Ahasuerus.  See  the  ambitious 
and  resentful  nobleman  seeking  the  destruction  of  the 
whole  Jewish  people,  and  erecting  a  gallows  for  the 
execution  of  an  innocent  man;  follow  the  develop- 
ments of  Providence,  till  the  guilty  perpetrator  of  these 
crimes  is  taken  in  his  own  net,  and  executed  upon  the 
very  gallows  which  he  had  erected  for  Mordecai ;  and 
as  you  see  the  result,  you  cannot  suppress  the  emotion 
which  would  lead  you  to  say  it  is  just,  and  to  rejoice 
that  the  evil  consequences  of  the  plan  had  fallen  upon 
himself  rather  than  upon  others.  Such,  and  so  clear 
may  we  suppose  will  be  the  justice  of  God  in  the  pun- 
ishment of  the  wicked,  that  it  will  be  impossible  that 
any  should  refrain  from  heartily  approving  of  the  sen- 
tence which  dooms  them  to  endless  punishment. 

Again — We  may  see  from  our  subject,  that  the  per- 
fect and  manifest  justice  of  God,  will  give  an  awful 
emphasis  to  the  punishment  of  sinners  in  a  future  state. 

They  will  see  that  there  is  just  as  much  forbearance 
12* 


138  LECTURES    ON   UNIVERSALISM. 

and  kindness  introduced  into  the  divine  government,  as 
can  at  all  consist  with  a  regard  for  the  greatest  good. 
If  the  sinner  should  attempt  to  open  his  mouth,  we 
might  suppose  justice  would  reply,  Where  is  the  least 
ground  for  complaining  ?  The  windows  of  heaven 
have  been  opened,  and  a  flood  of  blessings  has  been 
shed  down  upon  you ;  their  swelling  tide  has  borne  you 
upwards  to  the  very  mercy-seat  of  God ;  on  this  eleva- 
tion you  have  viewed  yourself  enveloped  amid  the  dis- 
plays of  the  divine  holiness ;  mercy  and  forbearance 
have  sustained  you  there ;  the  example  of  Christ  has 
addressed  you  with  warnings,  with  entreaties,  and  with 
keen  rebukes :  the  bleeding  compassion  of  the  Son  of 
God  has  struck  upon  your  heart,  while  the  attending 
voice  of  the  Spirit  has  whispered  in  accents  as  mild  as 
the  breath  of  the  morning,  and  as  overwhelming  as  the 
rushing  of  waters,  saying  in  the  name  of  the  Savior,  if 
a  man  believe  in  me,  though  he  were  dead,  yet  shall  he 
live  again :  Yea  you  have  sometimes  stood  like  Moses 
on  the  Mount,  and  trembled  under  the  displays  of  the 
goodness  and  severity  of  God :  you  have  had  the  book 
of  Providence  opened  before  you — you  have  seen  some 
reclaimed  from  the  depths  of  sin,  and  now  ready  to  be 
exalted  at  God's  right  hand.  Others  you  have  seen 
making  their  way  downwards  to  the  prison-house  of 
justice.  Hell  itself  has  appeared  to  be  moved,  to  meet 
them  at  their  coming ;  and  the  providence  of  God  has 
seemed  to  uncover  to  your  very  senses  the  place  of 


LECTURES  ON  UNIVERSALISM.  139 

their  abode,  and  the  instruments  of  their  torment ;  the 
level  lake  that  burneth,  the  worm  that  dieth  not,  and 
the  fire  that  is  not  quenched.  Yet  you  have  voluntarily 
given  up  the  everlasting  favor  of  your  Maker ;  you 
have  heard  multitudes  confess  that  they  deserved  to 
lose  their  souls.  Where  then  is  your  plea  ? — Can  you 
show  reason  why  sentence  of  eternal  punishment  should 
not  be  pronounced  against  you  ?  The  sinner  is  dumb : 
— And  so  will  be  every  one  of  you,  my  friends,  unless 
you  look  away  to  the  Cross  of  Christ,  as  your  refuge.- 

Go,  ye  that  rest  upon  the  law, 

And  toil  and  seek  salvation  there ; 
Look  to  the  flames  that  Moses  saw, 

And  shrink,  and  tremble,  and  despair. 

But  I'll  retire  beneath  the  Cross  ; 

Savior,  at  thy  dear  feet  I'll  lie — 
Then,  the  keen  sword  that  justice  draws. 
Flaming  and  red  shall  pass  me  by. 


LECTURE  VI. 

DIFFICULTY  FROM    THE    DIVINE  GOODNESS   CONSIDERED. 

But  where  sin  abounded,  grace  did  much  more  abound. 
ROM.  v.  20. 

IT  is  not  necessary  to  the  vindication  of  the  Divine 
justice,  to  evince  the  agreement  of  eternal  punishment 
with  that  attribute.  The  character  of  God  stands  far 
above  suspicion.  When  we  have  demonstrated  that 
he  will  punish  some  men  eternally,  the  fact  that  such  a 
being  as  God  pronounces  the  awful  doom,  is  the  best 
possible  evidence  that  it  involves  no  violation  of  the 
principles  of  justice.  Yet,  when  reasoning  with  human 
feelings,  we  thought  it  wise  to  devote  one  lecture  to  an 
exhibition  of  views  which  might  at  least  evince  that  it 
is  not  an  easy  matter  to  make  the  doctrine  of  eternal 
punishment  appear  to  be  inconsistent  with  perfect 
justice. 

There  is  another  feeling  which  it  seems  to  us  impor- 
tant to  deal  with  in  a  similar  manner.  Many  a  reader 
has  looked  at  direct  arguments  from  the  Scriptures,  and 
acknowledged  that  they  are  irrefragable,  and,  yet,  has 
felt  unsatisfied.  Unsatisfied,  I  mean,  not  merely  be- 


LECTURES   ON   UNIVERSALISM.  141 

cause  the  doctrine  opposed  his  depravity,  but  unsatisfied 
because  it  seemed  to  him  to  be  at  war  with  his  moral 
sense,  and  the  better  feelings  of  his  nature.  If  he  should  ex- 
press himself  fully,  he  would  say, "  your  arguments  con- 
found and  silence  me,  but  they  do  not  meet  and  satisfy  my 
feelings  with  respect  to  the  goodness  and  grace  of  God. 
The  sentiments  of  approbation  which  I  feel  for  the  Di- 
vine character  are  chilled  and  pained  by  the  idea  that  a 
portion  of  the  human  race  will  be  eternally  miserable. 
I  can  see  that  some  degree  of  misery  does  actually  con- 
sist with  the  Divine  goodness.  For  misery  does  exist. 
I  have  felt  it,  and  I  see  poor  human  nature  bleeding  all 
around  me.  I  reconcile  my  feelings  to  this  by  reflect- 
ing upon  the  fact,  that  if  this  misery  exists  only  for  a 
brief  period,  its  sum  when  contrasted  with  the  amount 
of  happiness  in  the  universe,  will  be  of  no  comparative 
moment."  To  this  statement  I  readily  concede  that 
the  objection  does  not  necessarily  arise  from  those  de- 
praved sentiments  which  always  oppose  Christianity, 
on  account  of  its  restraints.  The  feeling  may  rise  from 
the  actings  of  the  moral  sense  in  connection  with  lim- 
ited views  of  the  general  bearing  of  Christian  doctrines 
upon  the  comparative  extent  of  good  and  evil. 

With  this  feeling  I  propose  to  reason  at  the  present 
time,  praying  that  the  views  about  to  be  suggested  may 
be  as  cheering  to  your  heart  as  they  have  been  to  my 
own. 

The  text  refers  to  sin  and  its  gracious  remedy.     The 


142  LECTURES   ON   UNIVERSALISM. 

former,  as  we  can  all  easily  perceive  from  our  experience, 
abounds,  but  the  remedy  is  more  abundant.  It  is  true, 
a  remedy  may  be  vastly  greater  than  the  evil  which  it 
was  intended  to  relieve,  and  still,  if  not  applied,  may 
be  ineffectual.  But  when  a  being  of  infinite  wisdom 
has  provided  a  superlative  remedy  for  a  great  evil,  it 
affords  ground  for  presuming  that  he  intends  happy 
and  large  results.  As  my  object  is  to  meet  a  feeling 
which  springs  up  in  many  human  bosoms,  and  which 
often  acts  with  more  power  against  the  belief  in  eter- 
nal punishment  than  a  hundred  arguments,  I  shall  neg- 
lect, during  the  greater  part  of  the  Lecture,  any  direct 
application  to  Universalists  as  such.  Yet,  if  I  am  not 
totally  mistaken,  our  views  will  tend  to  remove  from 
many  minds  one  of  the  most  serious  hindrances  to  a  be- 
lief in  the  doctrine  of  eternal  punishment. 

The  text  brings  to  view  an  evil — the  greatest  evil  in 
the  universe ;  and  speaks  of  a  remedy — the  greatest  rem- 
edial influence  in  the  universe.  It  declares  that  the 
latter  surpasses  the  former.  We  shall  not  confine  our- 
selves to  this  specific  evil  and  its  remedy,  but  dwell  up- 
on a  more  general  principle,  suggested  by  it,  and  stated 
in  the  following  proposition : — 

UNDER  THE  GOVERNMENT  OF  GOD  THERE  is  A  GENERAL 

AND  VAST  PREPONDERANCE  OF  GOOD  OVER  EVIL. 

We  conceive  of  evil  under  three  forms.  Sin ;  the 
malign  influences  which  tend  to  aggravate  and  perpetu- 


LECTURES   ON   UNIVERSALISM. 


143 


ate  it ;  and  resulting  misery.  To  the  first  of  these  the 
atonement  of  our  Savior  is  opposed  as  a  remedy.  To 
the  second  there  is  an  antagonism  of  good  influences  in 
the  teachings  of  the  Divine  word,  the  agency  of  good 
men,  and  the  operations  of  the  Holy  Spirit :  while 
happiness  is  set  over  against  misery. 

Now  we  propose  to  show,  that  in    all   these  forms, 
there  is  a  manifest  and  vast  preponderance  of  good. 

THE  REMEDY  FOR  SIN  GREATLY  PREPONDERATES  OVER  THE 
EVIL. 

Sin,  it  is  true,  is  an  evil  of  awful  and  amazing  mag- 
nitude. If  you  would  form  any  proper  conceptions  of 
it,  you  must  mark  the  obstinacy  of  its  habits,  and  dwell 
upon  the  motives  which  it  can  resist.  You  must  re- 
flect upon  the  authority  and  goodness  against  which  it 
is  committed.  You  must  contemplate  the  value  of  the 
law  which  it  violates,  and  the  mercy  which  it  sets  at 
naught.  You  must  yourself  taste  the  bitterness  of  its 

remorse,  and  feel  the  anguish  of  its  despair,  and  know, 

in  your  own  experience, 

"  What  eternal  horrors  hang, 
Around  the  second  death." 

Perhaps  nothing  in  this  world  can  give  you  a  view 
of  sin,  that  shall  approach  so  nearly  to  an  adequate 
conception  of  its  malignity  as  the  price  paid  for  its 
atonement  in  the  suffering  of  the  incarnate  Son  of  God. 


144  LECTURES   ON   UNIVERSALISM. 

Go  to  the  garden  of  Gethsemane,  and  behold  the  man  of 
sorrows.  Follow  him  along  his  path  of  sorrow,  as  he 
is  fainting  under  the  weight  of  his  cross.  Behold  the 
mad  throng  of  his  persecutors.  They  are  instant  with 
loud  voices.  Their  cry  is  for  blood.  See  the  meek 
sufferer  led  like  an  unresisting  lamb  to  the  slaughter. 
The  Roman  soldiers  have  laid  hold  upon  him.  They 
have  begun  their  dreadful  work.  The  clink  of  the 
hammer  is  heard.  The  Son  of  God  is  raised  upon  the 
cross,  and  the  cry  is  extorted  (  My  God,  my  God,  why 
hast  thou  forsaken  me  ?' 

But  if  such  be  the  evil  of  sin  when  seen  in  the  con- 
sequences, and  in  the  price  paid  for  its  atonement,  how 
delightful  to  contemplate  the  fact  that  the  remedy  is 
more  than  sufficient  for  our  deliverance  from  it.  The 
sacred  writers  delight  to  dwell  upon  the  rich  and  su- 
perabundant extent  of  the  provisions  of  grace.  Some- 
times the  necessity  of  men  as  sinners  is  set  forth  un- 
der the  figure  of  persons  perishing  by  famine.  Then 
the  provisions  of  mercy  are  spoken  of  as  altogeth- 
er superabundant.  The  oxen  and  failings  are  killed, 
and  a  most  sumptuous  feast  is  prepared,  and  men  are 
earnestly  solicited  to  partake  of  it.  At  other  times 
these  spiritual  supplies  are  represented  by  a  copious 
perennial  fountain  which  cannot  be  in  the  least  dimin- 
ished by  the  freest  draughts  of  the  greatest  multitudes 
of  men.  It  was  under  such  a  figure  that  the  evangelic- 
al prophet  conceived  of  the  superabundance  of  the  pro- 


LECTURES  ON  UNIVERSALISM.  145 

visions  of  the  gospel.  He  saw  in  vision  the  whole  hu- 
man family  before  him,  in  one  vast  throng,  while  the 
fountain  of  salvation  gushed  and  flowed  at  his  feet. 
Then  he  broke  forth  in  the  most  impassioned  call,  to  all 
the  sons  of  men, i  Ho,  every  one  that  thirsteth,  come  ye 
to  the  waters,  and  he  that  hath  no  money ;  come,  ye, 
buy  and  eat ;  yea,  come,  buy  wine  and  milk  without 
money  and  without  price.'  At  other  times,  the  Gospel 
is  presented  as  a  provision  for  cleansing  the  polluted. 
To  those  who  apply  to  it  for  this  purpose,  it  is  as  an 
ample  pool,  or  even  as  the  waves  of  the  sea.  If  men 
are  perishing  for  the  want  of  spiritual  aliment,  here  is 
6  bread  enough  and  to  spare.'  If  they  are  burning  with 
a  thirst  created  by  sinful  indulgence,  here  are  full,  over- 
flowing fountains  of  salvation.  If  they  are  deeply  pol- 
luted, and  ready  to  cry  out  with  Job, f  Behold  I  am  vile/ 
here  is  an  ocean's  cleansing  power. 

"  And  sinners  plunged  beneath  that  flood] 
Lose  all  their  guilty  stains." 

But,  as  we  have  before  intimated,  the  remedy  may 
preponderate  greatly  over  the  evil  for  which  it  was 
provided,  and  still  may  fail  for  the  want  of  active  in- 
fluences to  secure  its  application.  It  is  delightful  to 
find  then, 

THAT  THE  GOOD  INFLUENCES  INTRODUCED  BY  THE  GOSPEL, 
GREATLY  EXCEED  THOSE  MALIGN  INFLUENCES  WHICH  TEND 
TO  AGGRAVATE  AND  PERPETUATE  THE  POWER  OF  SIN. 
13 


146  LECTURES   ON   UNIVERSALISM. 

Contrast  for  a  moment,  the  motives  to  right  and 
wrong  by  which  men  are  respectively  influenced  in  the 
one  or  the  other  direction.  On  the  side  of  sin,  the 
world  has  set  up  its  claims.  On  the  side  of  holiness, 
.  God  has  exercised  his  authority,  and  uttered  his  com- 
mands. The  world  proffers  its  wealth,  and  pleasures,  and 
honors.  These  objects  are  made  to  glow  before  the 
minds  of  men  with  a  wonderful  charm.  But  they  are 
known  to  be  transient,  and  to  fail  of  meeting  human  ex- 
pectations. On  the  other  hand,  God  proffers  peace  of 
conscience,  the  enjoyment  of  benevolent  affections,  and 
treasures  laid  up  in  heaven.  The  world  offers  you  the 
applause  of  a  crowd  of  stupid  admirers,  if  you  will 
walk  in  the  ways  of  sin.  God,  to  draw  you  into  the 
paths  of  holiness,  proposes  to  invest  you  with  bright 
garments,  to  put  an  immortal  crown  upon  your  head, 
and  to  lead  you  on  past  the  ranks  of  angels  and  shining 
seraphs,  and  to  cause  you  to  sit  down  with  Christ 
upon  his  throne.  The  world  may  attempt  to  deter  you 
from  the  ways  of  holiness,  by  pointing  the  finger  of 
scorn  at  you,  and  threatening  you  with  its  curse.  But 
its  scorn  is  impotent,  its  curse  is  momentary.  It  can 
only  kill  the  body,  and  after  that  it  hath  no  more  that 
it  can  do.  But  God,  to  deter  from  sin,  threatens  to 
abandon  you  forever  to  raging'passions,  and  keen  re- 
rnorse,  and  black  despair,  and  all  the  eternal  agonies 
of  the  second  death.  The  motives  to  sin  are  transient, 
feeble,  human.  The  motives  to  holiness  are  eternal, 


LECTURES   ON   UNIVERSALISM.  147 

omnipotent,  divine.  They  are  high  as  God's  authority, 
pure  as  his  character,  charming  as  his  voice  of  mercy, 
and  terrible  as  his  eternal  curse.  The  motives  to  holi- 
ness vastly  preponderate  over  the  motives  which  exist 
in  favor  of  sin. 

A  comparison  of  agencies  on  either  side,  also,  shows 
a  similar  result.  The  agency  of  wicked  men,  though 
they  be  superior  in  point  of  numbers,  is  inferior  in 
power.  Sin  and  violence  are  often  victorious  in  the 
onset ;  but  holy  influences  are  permanent,  and  gain  a 
vast  ultimate  advantage.  Pharaoh's  influence  was 
once  great,  kingly,  and  formidable,  while  that  of  Moses 
seemed  weak  and  contemptible.  But  the  influence  of 
Pharaoh  in  favor  of  sin  has  been  dead  for  thousands  of 
years :  or,  rather,  it  has  re-acted  against  sin  itself,  and 
Pharaoh's  whole  character  and  end  have  stood  as  a 
fiery  beacon  to  warn  men  to  beware  of  mad  and  im- 
pious ambition.  But  the  influence  of  Moses  has  been 
increasing  from  that  day  to  this.  When  he  laid  his 
body  down  in  the  grave,  the  influence  of  his  character, 
example,  history,  and  laws,  was  in  its  youth's  first 
freshness.  Now  it  has  arisen  to  a  vigorous  and  hardy 
manhood.  It  is  seen  to-day,  moulding  the  legislation 
of  all  Christian  states.  It  gives  character  to  the  do- 
mestic arrangements  of  millions  of  families.  It  sits  on 
the  benches  of  justice.  It  pleads  for  international 
rights  in  the  cabinets  of  princes. 

Herod,  and  Julian,  and  Nero,  have  lost  their  influ- 


148  LECTURES   ON   UNIVERSALISM. 

ence  in  favor  of  sin.  Their  very  names  make  trans- 
gressors to  shudder,  and  turn  back  from  the  way  of 
death.  But  Paul  and  Augustin  still  exert  a  powerful 
and  wide-spread  influence. 

Paine,  and  Hume,  and  Voltaire,  are  suffering  a  con- 
stant diminution  of  influence  in  favor  of  sin ;  but  New- 
ton, and  Locke,  and  Baxter,  and  Edwards,  have  a  fresh 
and  youthful  influence  this  very  hour.  The  agencies  of 
men,  in  favor  of  holiness,  are  of  a  higher  and  more 
permanent  character,  than  those  in  favor  of  sin.  "  The 
righteous  are  had  in  everlasting  remembrance,  but  the 
name  of  the  wicked  shall  rot." 

Then,  as  to  spiritual  agencies  of  a  higher  nature,  the 
preponderance  is  vast  on  the  side  of  holiness.  Admit 
that  Satan  is  a  mighty  being,  and  that  men  have  so 
easily,  and  to  such  an  extent,  yielded  to  his  influence, 
as  to  procure  for  him  the  title  of  the  god  of  this  world ; 
yet  the  agencies  that  act  against  him,  are  incomparably 
more  powerful  than  his  own.  For  there  are  also  an- 
gels of  light  strong  and  mighty ;  and  besides,  God  the 
Holy  Spirit  is  acting  constantly  against  him,  with  the 
advantage  of  a  perfect  knowledge  of  all  men,  and  of 
the  devices  of  the  Tempter ;  and  with  the  advantages 
of  unbounded  resources  and  a  perfect  ubiquity.  It  is, 
on  this  account,  that  the  Church  has  the  assurance  that 
the  whole  world  will  become  subjugated  to  Christ,  and 
that  God  will  bruise  Satan  under  their  feet  shortly. 

Plainly  then,  there  is  a  vast  preponderance  of  influ- 


LECTURES  ON  UNIVERSALISM.  149 

ence  against  sin,  compared  with  the  influence  in  its 
favor.  These  views,  however,  it  is  readily  conceded, 
would  not  be  of  very  great  moment  if  we  were  not 
led  by  them  to  contemplate  as  an  analogous  truth  the 
fact  that, 

HAPPINESS  GREATLY  PREPONDERATES  OVER  MISERY,  UNDER 
THE  DlVINE  GOVERNMENT. 

If  we  look  abroad  upon  the  miseries  of  mankind,  and 
confine  our  views  to  the  sighs,  and  groans,  and  tears, 
to  the  unkind  words  and  cruel  stripes,  and  horrible  bond- 
age, to  which  multitudes  are  subjected  ;  if  we  think 
only  of  the  wounded  feelings,  and  the  remorse, 
and  the  death  agonies,  that  are  found  on  every 
side  of  us,  we  might,  at  first,  be  led  to  think  that  men 
are  doomed  only  to  misery  in  the  present  life.  But  if 
we  look  again  at  the  abundant  means  of  enjoyment 
which  men  possess,  a  different  impression  is  produced. 
Happiness  seems  to  be  the  rule,  and  misery  the  excep- 
tion. During  the  greater  portion  of  our  existence,  most 
of  us  have  enjoyed  a  healthful  diet,  and  comfortable 
apparel,  and  nights  of  quiet  repose.  Nearly  every 
day,  we  have  seen  the  cheerful  light,  and  inhaled  a 
balmy  atmosphere.  Sweet  sounds  have  fallen  upon 
our  ears,  and  glorious  sights  have  met  our  vision.  The 
air  has  often  wafted  to  us  fragrant  odors  and  heavenly 
music.  The  sun  has  often  made  for  us  "  a  golden 
set,"  and  shown  us  his  evening  pavilion  hung  around 
with  rich  folds  of  blue,  and  orange,  and  crimson.  And 
13* 


150  LECTURES  ON  UNFVERSALISM. 

God  has  given  us  ten  thousand  comforts  in  the  endear- 
ed circles  of  family  and  kindred.  All  this,  however,  is 
of  small  moment  when  compared  with  the  higher  felici- 
ties and  deeper  sufferings  of  men,  as  immortal  beings. 

It  falls  in  with  the  current  of  our  thoughts,  and  will 
greatly  subserve  the  end  we  have  in  view  to  say  here, 

THAT  THE  NUMBER  OF  THE  SAVED  WILL  GREATLY  EXCEED 
THE  NUMBER  OF  THE  LOST. 

In  confirming  the  truth  of  this  statement,  it  is  but 
fair  to  take  into  view  the  whole  of  the  Divine  govern- 
ment from  the  beginning  to  the  end  of  time.  As  an 
important  item  in  our  estimate,  let  it  be  distinctly  noted 
in  this  place,  that  all  those  who  die  in  infancy  are  sav- 
ed. This  fact  is  assumed,  because,  though  there  seems 
to  be  no  explicit  instruction  on  the  point,  in  the  Bible, 
it  so  accords  with  the  general  spirit  of  Christianity,  as 
to  be  universally  admitted.  Among  all  the  fierce  and 
stern  conflicts  of  opinion,  on  theological  subjects,  I 
have  never  heard  of  a  controversy  in  relation  to  the 
salvation  of  infants.  I  know  of  no  writer  of  note,  that 
maintains  the  doctrine  of  infant  damnation,  and  never 
have  met  with  any  person  who  made  it  an  article  of  his 
belief.  We  may  regard,  then,  this  doctrine  of  the  sal- 
vation of  all  infants  as  true,  on  the  admission  of  the 
whole  orthodox  Church ;  and  the  advocates  of  the  sal- 
vation of  all  human  beings,  will  not  call  it  in  question, 
But  it  must  be  conceded  by  all,  who  know  anything  of 


LECTUKES  ON  UNTVERSALISM.  151 

the  state  of  the  world,  that  a  vast  majority  of  mankind 
die  in  infancy. 

In  civilized  countries,  more  than  half  the  population 
dies  at  that  early  period ;  and  among  barbarous  and 
semi-civilized  nations,  the  proportion  is  far  greater. 
To  this  decided  and  large  majority  of  the  human  race 
which  are  snatched  away  from  temptation,  and  sancti- 
fied, and  saved,  we  must  add  all  the  pious  from  the  days 
of  Abel  to  the  present  time,  Now,  if  we  admit  that 
this  last  item  is  but  a  small  proportion ;  that  the  way 
to  life  has  been  hitherto  trodden  only  by  "  here  and 
there  a  traveler  ;"  and  that  the  way  to  death  has  been 
broad,  and  thronged  by  immense  multitudes,  still,  all 
the  pious  Israelites,  and  the  converts  to  Christ  during 
that  great  harvest-season,  which  was  embraced  in  the 
first  three  centuries  of  Christianity,  and  all  the  pious  in 
modern  times,  when  taken  together,  form  an  aggre- 
gate which  must  augment  still  further  the  preponder- 
ance of  the  saved  over  the  lost. 

But  the  history  of  redemption  is  but  just  commenced. 
We  are  now  in  its  early  twilight.  The  day  approach- 
es, when  Christ  shall  reign  in  the  hearts  of  men  uni- 
versally. It  will  be  a  period  of  prosperity  in  every 
respect.  As  it  draws  near,  whole  nations  will  rush  up 
suddenly  from  barbarism  to  refinement.  The  arts  of 
war  will  be  forgotten.  Prisons  will  be  changed  into 
schools  of  learning,  or  remain  only  as  mementos  of  the 
depravity  of  past  ages.  Temples  erected  to  God  will 


152  LECTURES  ON  UNTVERSALISM. 

stand  within  telegraphic  distances  ;  and  their  gleaming 
spires  will  flash  intelligence  from  point  to  point,  around 
the  entire  globe,  as  often  as  the  sun  makes  his  circuit 
about  it,  to  bless  mankind.  Intemperance  and  all 
wasteful  vices  will  die  away.  A  wise  regimen  of 
health  will  spring  up  spontaneously,  with  the  increase 
of  intelligence  and  virtue.  Medical  science  will  be  ad- 
vanced ;  and  the  conservative  influence  of  subdued 
passions,  and  of  wisely  alternated  labor  and  repose, 
and  of  multiplied  comforts,  shall  be  felt  in  the  susten- 
tation  of  health  and  life.  Then,  the  earth  shall  be 
covered  all  over  with  a  happy,  Christian  people. 

In  such  a  state  of  society,  with  all  the  advantages  of 
a  highly  improved  condition  of  the  arts,  and  universal 
industry  and  economy,  it  is  manifest  that  the  earth  may 
sustain  a  vastly  augmented  population.  The  debris  of 
the  mountains,  which  time,  the  great  chimist,  is  dis- 
solving, by  means  of  his  gases,  stored  up  in  the  atmos- 
phere and  the  waters,  is  making  the  mountains  ver- 
dant almost  up  to  their  very  summits.  Art  will  cut 
the  naked  cliffs  into  terraced  offsets  for  fertile  gardens  ; 
and  the  most  forbidding  places  will  become  both  the 
support,  and  the  elegant  abodes  of  piety.  On  such  a 
system  of  economy,  and  industry,  and  high  improve- 
ment, how  much  population  can  this  earth,  so  long  de- 
solate, be  made  to  sustain  ?  Would  it  be  extravagant 
to  say  that  it  can  sustain  fifty  times,  or  even  a  hundred 
times  its  present  population  ?  Suppose,  then,  that  it 


LECTURES  ON  UNIVERSALISM.  153 

should  contain  fifty  thousand  millions.  Suppose  all 
these  are  Christ's  redeemed  saints,  and  go  hence  to 
people  heaven.  One  generation,  of  such  a  population, 
would  swell,  almost  beyond  the  calculations  of  our 
arithmetic,  the  superiority  of  the  number  of  the  re- 
deemed, already  so  far  exceeding  the  number  of  the 
lost.  But  Christ  shall  reign  a  thousand  years.  If  this 
were  a  literal  thousand  years,  the  number  of  the  ran- 
somed gathered  in  during  such  a  period,  should  surpass 
all  our  definite  conceptions.  Yet,  according  to  some 
commentators,  the  thousand  years  is  to  be  understood 
as  prophetically  expressing  a  longer  period,  by  each  day 
of  the  thousand  years  being  regarded  as  a  representa- 
tive of  a  year.  This  would  make  the  period  of 
the  unbroken  universal  reign  of  piety,  to  be  three 
hundred  and  sixty-five  thousand  years.  Perhaps  it 
is  more  probable  that  the  period  referred  to,  under 
the  term  of  Christ's  reign  on  the  earth,  is  an  indefinite 
period  of  such  extent,  that  the  human  mind  cannot  ad- 
vantageously make  any  expression  of  it,  by  numerical 
signs.  If  it  be  said  that  the  truth  of  this  statement 
cannot  be  demonstrated,  I  reply  that  he  who  pleads  for 
large  views  of  the  Divine  benevolence,  has  no  right  to 
make  the  objection.  If  he  says,  the  number  of  those 
converted  to  God  in  this  world  will  not  be  such  a  large 
proportion,  the  burden  of  proof  is  with  himself. 

But,  we  have  some  reasons  for  reckoning  on  such  a 
long  period.     Six  thousand  years  God  employs  in  sub- 


154  LECTURES   ON   UNTVERSALISX 

jugating  our  apostate  race  to  the  power  of  truth  and 
righteousness.  Thus  far,  it  has  been  one  continued 
and  strenuous  engagement.  When  the  victory  shall 
have  been  achieved,  is  it  reasonable  to  suppose,  is  it  ac- 
cording to  the  analogy  of  things,  that  the  conquest 
should  not  be  enjoyed  for  a  much  longer  period  than 
was  occupied  in  making  it  ?  The  amplitude  of  the  pro- 
visions of  grace,  and  the  kind  of  agency  employed  to 
reclaim  men,  and  the  fact  that  good  influences  are  cu- 
mulative in  their  nature,  while  those  that  are  malign 
are  suicidal  in  their  nature,  and  the  actual  subjugation 
of  the  world,  and  the  well  known  fact  that  God  has  al- 
ways taught  us,  both  by  his  word  and  providence,  that 
the  expectation  of  a  people  to  serve  him  has  reference 
to  the  posterity  of  his  servants,  confirm  our  views.  Be- 
sides all  this,  there  are  many  direct  testimonies  in  the 
Scriptures,  which  show  that  the  period  of  Christ's  reign 
is  one  of  indefinite  and  large  extent.  We  cite  one 
passage  from  the  prophecy  of  Ezekiel,  to  show  that 
the  period  of  Christ's  reign  is  one  of  vast  and  indefinite 
duration.  It  speaks  of  Christ's  conquest  as  a  gath- 
ering again  of  Israel  to  their  own  land.  It  seems 
to  imply  a  literal  return.  But  whether  such  be  the  in- 
tention of  the  prophet,  or  not,  it  is  manifest  that  he 
means  to  represent  Christ,  who  is  here  intended  by  the 
mystical  denomination  of  f  David  their  king,'  as  reign- 
ing over  them  for  a  period  of  such  long  duration,  that 
it  is  of  no  consequence  to  suggest  a  limit.  He,  there- 


LECTURES  ON  UNIVERSALISM.  155 

fore  palls  it  £  for  evermore.'  The  passage  is  found  in 
the  37th  chapter  of  Ezekiel,  from  the  21st  to  the  28th 
verses. 

<  And  say  unto  them,  Thus  saith  the  Lord  God ;  be- 
hold, I  will  take  the  children  of  Israel  from  among  the 
heathen,  whither  they  be  gone,  and  will  gather  them 
on  every  side,  and  bring  them  into  their  own  land : 
And  I  will  make  them  one  nation  in  the  land  upon  the 
mountains  of  Israel ;  and  one  king  shall  be  king  to 
them  all :  and  they  shall  be  no  more  two  nations,  nei 
ther  shall  they  be  divided  into  two  kingdoms  any 
more  at  all:  Neither  shall  they  defile  themselves 
any  more  with  their  idols,  nor  with  their  detesta- 
ble things,  nor  with  any  of  their  transgressions ; 
but  I  will  save  them  out  of  all  their  dwelling-places, 
wherein  they  have  sinned,  and  will  cleanse  them  :  so 
shall  they  be  my  people,  and  I  will  be  their  God.  And 
David  my  servant  shall  be  king  over  them  ;  and  they 
all  shall  have  one  shepherd :  they  shall  also  walk  in 
my  judgments,  and  observe  my  statutes,  and  do  them. 
And  they  shall  dwell  in  the  land  that  I  have  given  unto 
Jacob  my  servant,  wherein  your  fathers  have  dwelt, 
and  they  shall  dwell  therein,  even  they,  and  their  chil- 
dren, and  their  children's  children  forever :  and  my 
servant  David  shall  be  their  prince  forever.  Moreover, 
I  will  make  a  covenant  of  peace  with  them ;  it  shall  be 
an  everlasting  covenant  with  them  j  and  I  will  place 
them,  and  multiply  them,  and  will  set  my  sanctuary  in 


156  LECTURES  ON  UNIVERSALISM. 

the  midst  of  them  for  evermore.  My  tabernacle  also 
shall  be  with  them ;  yea,  I  will  be  their  God,  and  they 
shall  be  my  people.  And  the  heathen  shall  know  that 
I  the  Lord  do  sanctify  Israel,  when  my  sanctuary  shall 
be  in  the  midst  of  them  for  evermore.' 

It  must  also  be  reckoned  to  be  according  to  the  anal- 
ogies of  God's  providence,  to  expect  a  period  of  im- 
measurable length  shall  be  occupied  with  the  reign  of 
Christ.  We  learn  from  the  science  of  Geology,  that 
between  the  creation  of  the  matter  of  our  earth,  the 
period  which  Moses  calls  c  the  beginning,'  and  before 
it  was  molded  into  its  modern  state,  immense  periods 
transpired ;  some  of  them  probably  occupying  many 
millions  of  years.  Then  the  forming  processes,  which 
the  inspired  writer  afterwards  describes,  were  passed 
through.  Then  comes  a  period  of  not  less  than  four 
thousand  years,  in  just  preparing  the  way  for  the  intro- 
duction of  Christianity ;  and  six  thousand  years  are  ex- 
pended in  the  moral  subjugation  of  mankind.  In  all 
this  there  has  been  an  arrangement,  possessing  the  na- 
ture of  a  climax.  First,  there  was  a  dead  mass  of  mat- 
ter, then  the  lowest  forms  of  organic  existence,  then 
higher  forms,  then  the  human  race,  then  the  process  of 
the  recovery  of  man.  When  this  recovery  shall  have 
been  completed,  we  should  naturally  expect  that  the 
last,  best  state  of  the  world  would  continue  longer  than 
any  or  all  of  those  periods  that  preceded  it.  The  Scrip- 
tures, we  conceive,  do  not  teach  anything,  at  least,  that 


LECTURES  ON  UNIVERSALISM.  157 

is  contrary  to  such  suppositions.  But  if  the  human 
family  only  for  a  few  millions  of  years  shall  be  redeem- 
ed in  all  their  generations,  how  immense  will  be  the 
proportion  of  the  redeemed.  c  A  great  multitude,'  tru- 
ly, £  that  no  man  can  number.'  For  aught  that  can  be 
shown  to  the  contrary  then,  the  proportion  of  the  lost 
to  the  saved  may  not  be  as  many  as  one  to  a  thousand 
millions.  The  disproportion  may  be  even  greater  than 
this,  by  a  degree  that  surpasses  all  our  powers  of  arith- 
metic. 

We  are  aware  that  these  views  do  not  make  eternal 
misery  a  whit  more  tolerable  to  those  that  endure  it. 
Great  as  the  disproportion  which  these  views  represent 
to  exist  between  the  numbers  of  the  saved  and  the 
lost,  there  may  be  positively  as  large  a  company  of  the 
human  family  eternally  ruined  as  any  of  us  have  ever 
supposed. 

It  is  also  readily  conceded  that  these  views  do  not 
touch  the  question  of  the  justice  of  eternal  punishment. 
That  subject  was  discussed  in  a  previous  lecture.  But 
they  meet  and  satisfy  a  feeling  which  is  painfully  excit- 
ed by  the  supposed  comparatively  large  amount  of  suf- 
fering which  seemed  to  be  implied  in  the  doctrine  of 
eternal  punishment.  That  feeling,  says  the  objector, 
could  be  satisfied  if  all  are  to  become  eternally  happy, 
because,  then,  though  there  is  indeed  much  positive  suf- 
fering, yet,  on  account  of  its  brief  duration,  there  is 
little  comparatively.  But,  allow  your  views  of  the 

1/L 


158  LECTURES  ON  UNIVERSALISM. 

largeness  of  the  amount  of  happiness  brought  to  our 
race,  by  the  redemption  scheme,  to  be  far  enough  ex- 
tended, and  there  is  comparatively  very  little  suffering 
in  the  universe.  Heaven  is  an  empire.  Hell  is  only  a 
prison.  If  you  were  to  see  a  thousand  millions  of  re- 
deemed men,  all  clad  in  garments  of  holiness,  and 
wearing  bright,  immortal  crowns,  and,  contrasted  with 
them,  one  lost  sinner ;  and  if  for  each  one  of  the  lost 
you  were  to  see  an  equal  number  of  the  blest,  however 
far  the  numbers  might  be  extended,  as  long  as  this  pro- 
portion were  preserved,  the  system  could  not  be  looked 
upon  as  gloomy  and  forbidding. 

You  say,  after  all,  evil  is  evil,  and  no  amount  of  good, 
however  great,  can  diminish  its  positive  undesirableness. 
I  grant  that  the  contemplation  of  evil  is  in  itself  pain- 
ful. But  just  as  you  can  look  upon  all  the  miseries  of 
earth,  in  connection  with  an  inconceivably  greater 
amount  of  happiness,  and  find  the  contemplation  on 
the  whole  cheering  ;  so  you  may  enhance  in  your  own 
mind  the  number  of  the  blest,  and  conceive  of  the 
amount  of  happiness  as  so  far  exceeding  the  sum  of 
the  miseries  of  the  lost,  that  the  whole  picture  shall  be 
of  a  most  cheering  and  happy  character.  It  cannot  be 
denied,  that  if  the  universe  presented  two  great  classes 
of  moral  beings,  the  holy  and  happy  on  the  one  hand, 
and  the  sinful  and  miserable  on  the  other,  in  such  pro- 
portions that  the  larger  part  were  wretched,  it  would 
be  a  most  painful  exhibition.  However  just  the  doom 


LECTURES    ON   UNIVERSALISM.  159 

of  the  lost  in  each  one's  individual  case  might  be,  if  the 
proportion  of  the  wretched  were  that  of  a  thousand 
millions  to  one  happy  solitary  spirit ;  if  the  great  part 
of  God's  wide  monarchy  were  a  prison,  and  only  a 
small  corner  could  be  reckoned  as  an  abode  of  purity 
and  bliss,  there  would  be  something  shocking  and  even 
monstrous  in  the  scene.  In  such  a  case,  if  we  were 
overwhelmed  and  confounded  with  proofs  that  no  one 
suffered  more  than  he  deserved,  still,  we  should  not  be 
able  to  feel  that  there  could  be  any  high  and  benignant 
motive  for  producing  a  system  that  should  terminate  in 
such  disaster. 

But  evil,  of  any  kind,  seen  in  connection  with  an  im- 
measurably greater  amount  of  good,  may  cease,  on  the 
whole,  to  produce  any  serious  unhappiness  in  the  mind 
that  surveys  the  whole  in  connection.  You  see  a 
friend  suffering  the  most  excruciating  anguish  for  a  sin- 
gle hour.  Your  sympathies  are  painfully  excited. 
This  is  natural ;  it  is  unavoidable  when  your  mind  is 
fixed  upon  that  one  hour  of  his  existence,  abstracted 
from  the  rest  of  his  history.  But,  imagine  for  a  mo- 
ment, that  you  are  permitted  to  look  upon  that  hour's 
anguish  in  connection  with  a  thousand  years  of  unmin- 
gled  and  exalted  happiness.  Your  mind  runs  along 
through  the  whole  bright  and  glorious  period  of  that 
friend's  existence.  You  trace  out  nine  hundred  and 
ninety-nine  years,  and  fifty  and  one  weeks,  and  six  days 
and  twenty-three  hours,  that  were  all,  in  the  highest 


160  LECTURES  ON  UNIVERSALISM. 

conceivable  degree,  joyous.  And  now  you  find  this  one 
dark  hour  of  misery  midway  in  that  long  career.  Are 
you  made  unhappy  by  the  whole  picture  1  No ; 
though  that  brief  period  of  suffering  was  not  one 
whit  less  than  if  it  had  been  the  only  hour  of  your 
friend's  existence  ;  yet  the  whole  period,  including  that 
hour,  is  contemplated  as  an  object  on  which  you  dwell 
with  delighted  wonder  and  amazement. 

Quite  similar  to  this  is  the  influence  exerted  upon  the 
mind  by  a  largely  unequal  proportion  in  the  admixture 
of  sin  and  holiness  in  an  individual. 

Look  at  the  great  sin  of  David  in  relation  to  Uriah ; 
and,  for  the  sake  of  an  illustration,  suppose  this  to  be 
his  only  sin.  How  mournful  the  event !  How  dark 
and  dreadful  the  crime !  Look  at  that  crime  by  itself, 
and  if  your  moral  sense  be  at  all  sensitive  to  the  odi- 
ousness  of  sin,  the  contemplation  will  be  extremely 
painful.  Yet,  take  in  connection  with  it,  his  whole 
career,  and  the  influence  is  of  a  widely  different 
character.  Contemplate  his  youthful  virtue  in  his 
father's  house,  and  in  the  court  of  Saul.  Look  at  his 
zeal  for  the  cause  of  his  God,  his  efforts  for  the 
well-being  of  his  people,  and  the  height  of  glory  to 
which  he  raised  the  Jewish  nation.  Witness  his  fer- 
vent prayers,  and  deep  repentance,  and  the  breathing 
forth  of  those  exalted  strains  of  piety  in  his  sacred 
lyrics.  Follow  him  into  the  kingdom  ol  God  above, 
and  think  of  him  as  having  been  there  for  nearly  three 
thousand  years,  serving  his  Maker  in  spotless  purity, 


LECTURES  ON  UNIVERSALISM. 

with  untiring  zeal  and  constantly  expanding  faculties. 
I  say,  look  at  his  character  as  a  whole,  embracing  his 
entire  existence,  and  though  that  crime,  in  the  abstract, 
is  not  less  a  crime,  yet,  such  a  preponderating  amount  of 
holiness  can  lead  you  to  view  his  whole  existence  with 
delight.  Look  upon  that  character  as  a  single  picture, 
and  it  is  as  if  you  beheld  a  sheet  of  burnished  silver, 
large  as  the  canopy  of  heaven,  with  the  bright  beaming 
countenance  oT  Christ  reflected  from  every  part  of  it, 
save  in  one  small  spot,  where  that  crime,  like  a  raven's 
wing,  hangs  over  it,  and  obscures  its  lustre. 

In  the  same  manner  you  confess  you  can  endure  the 
sight  of  a  great  deal  of  positive  misery,  if,  on  account  of 
the  shortness  of  its  duration,  it  be  seen  to  bear  almost 
no  proportion  to  the  positive  happiness  of  creatures. 
But  plainly,  it  makes  no  difference  by  what  means  this 
large  disproportion  be  attained.  It  may  be  by  the  brief 
period  of  the  suffering,  or  by  the  comparative  smallness 
of  the  numbers  subjected  to  it  for  ever.  If  the  number 
of  the  wretched  and  lost  be  almost  no  proportion  of  the 
whole,  and  yet  no  injustice  is  done,  the  whole  picture 
will  present  the  character  and  government  of  God  in  an 
aspect  of  unspeakable  beauty  and  loveliness. 

If  it  be  said  that  the  truth  of  these  statements  cannot 
be  demonstrated,  and  that  the  common  view  is  that  the 
prison  of  hell  will  be  larger  than  the  city  of  the  saints, 
it  is  enough  to  reply,  that  neither  can  the  common 
theory  be  demonstrated,  and  that  Christianity  is  entitled 
14* 


162  LECTURES  ON  UNIVERSALISM. 

to  the  view  that  appears  on  the  whole  most  favorable 
to  the  benevolence  of  God.     But  even  if  we  were  com- 
pelled to  admit  that  a  large  proportion  of  our  race  are 
to  be  lost,  it  by  no  means  follows  that  there  is  any  con- 
siderable proportion  of  misery  in  the  whole  universe, 
compared  with  the  happiness  that  exists.     For  aught 
that   can  be   proved  to  the   contrary,  there  may  be 
a  greater  number  of  distinct  solar  systems  in  the  uni- 
verse, than  there  are  individuals  of  the  human  family. 
All  these  worlds  may  be  crowded  with  moral  beings. 
These  may  be  all  obedient  and  happy.     This  earth  may 
be  the  only  corner  in  Jehovah's  empire  in  which  rebel- 
lion has  appeared,  except  what  is  revealed  to  us  of 
fallen  angels.     If  so,  the  general  bearing  of  this  view 
upon  our  estimates  of  the  Divine  benevolence  may  be 
much  the  same  as  on  the  former  supposition.     Earth 
may  be  a  place  of  conflict,  small  in  itself,  but,  which 
shall  be  an  arena  where  great  principles  shall  be  set- 
tled.    It  may  be  a  Waterloo  of  the  Universe ;  and  by 
one  brief  conflict  of  a  few  thousand  years,  there  may  be 
established  principles  of  the  highest  import — principles 
that  shall  influence  happily  the  whole  obedient  realm  of 
God  for  eternity. 

If  the  views  we  have  taken  be  in  any  measure  cor- 
rect, then  you,  my  unconverted  friend,  are  in  a  pitiable 
state  of  mind.  It  is  pitiable  to  see  such  a  preponder- 
ance of  good  and  yet  to  decline  rejoicing  in  it.  After 
all  we  have  said  of  the  abundance  of  the  provisions  of 


LECTURES   ON   UNIVERSALISM.  163 

grace,  you  may  die.     There  is  bread   enough  and  to 
spare,  and  you  perish  with  hunger.     Notwithstanding 
the  power  of  the  motives  to  holiness,  and  the  mighty 
agencies  that  are  employed  to  lead  you  to  your  Savior, 
you  may  be  lost,  God  may  stretch  out  his  hand,  and  you 
may  refuse,  till  he  "  shall  laugh  at  your  calamity,  and 
mock  when  your  fear  cometh."     Admitting  all  that  we 
have  said  of  the  surpassing  magnitude  of  the  numbers 
saved  j  admitting  that  not  one  in  a  thousand  millions  of 
the  whole  race  are  lost,  yet,  of  the  present  generation  it 
must  be  said,  "  broad  is  the  road  that  leadeth  to  de- 
destruction,"  and  you  may  be  one  of  the  unhappy  mul- 
titude that  go  in  thereat.     How  dreadful  will  be  the 
reflection  that  you  pressed  your  way  down  to  destruc- 
tion under  such  a  system  of  grace.     Compassion  bled ; 
but  in  vain,  for  you.  The  fountain  of  life  flowed,  but  you 
would  not  drink.     The  motives  of  the  Gospel  were  be- 
fore you,  but  you  would  not  give  heed  to  them.     In- 
spired men  wrote,  martyrs  bled,  Christians  supplicated, 
parents  entreated,  ministers  instructed  and  warned,  the 
Savior  called,  and  the  Holy  Spirit  strove,  but  all  in 
vain.     If  you  be  lost  all  this  will  become  matter  for  re- 
flection.    You  will   be  shut  up  in  the  narrow  prison. 
The  littleness  of  hell,  it  seems  to  me,  must  be  one  of 
the  things  that  will  fill  its  tenants  with  "  shame  and  ev- 
erlasting contempt."     Hell  is  the  sink  of  the  universe, 
into  which  every  thing  that  is  vile  shall  be  collected. 
It  may  be  positively  much  larger  than  any  estimate 


164  LECTURES    ON   UNIVERSALISM. 

which  our  imaginations  have  ever  made  of  its  dimen- 
sions ;  and  yet,  comparatively,  it  may  be  only  a  dark 
speck  in  the  wide  bright  empire  of  the  Eternal. 
Christ's  redemption  will  be  so  great,  that  it  shall  be  an 
overwhelming  triumph  when  he  brings  his  "  great  mul- 
titude which  no  man  can  number"  into  his  kingdom, 
and  says  to  his  enemies  "  Depart  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels."  O, 
remember,  if  you  are  now  ashamed  of  his  cross; 
ashamed  of  being  found  among  those  who  are  at  pre- 
sent accounted  as  a  little  flock,  he  will  be  ashamed  of 
you,  when  he  ascends  to  heaven  with,  all  his  redeemed 
about  him ;  and  when  the  groans  of  self-ruined  sinners 
shall  be  drowned  in  shouts  of  joy,  and  in  songs  of  praise 
to  him  that  loved  us,  and  redeemed  us  to  God  by  his 
blood. 


LECTURE  VII. 

CONCLUSION. 
Prove  all  things  :  hold  fast,  that  which  is  good. — THES.  v.  21. 

THE  Bible  lays  a  broad  foundation  for  free  inquiry. 
Comparatively  disregarding  all  other  distinctions  among 
men,  it  exhibits  their  moral  character  with  great  clear- 
ness. It  places  the  whole  race  upon  one  level.  It 
abases  them  all,  before  the  infinite  majesty.  By  this 
disclosure  of  man's  moral  nature,  it  shows  that  no  man 
has  a  right  to  dictate  another's  belief,  not  only,  but 
also,  that  every  individual  is  solemnly  bound  to  investi- 
gate and  understand  the  truth  for  himself.  The  Bible 
also  exhibits  a  system  of  doctrines,  which  is,  in  the 
highest  degree,  adapted  to  promote  the  same  end. 
There  is  something  in  the  scheme  of  revealed  religion, 
which  is  so  elevated,  and  so  far  off  from  the  ordinary 
track  of  human  thought,  that  no  man  can  look  at  it, 
without  feeling  his  faculties  aroused,  nor  dwell  long 
upon  it,  with  an  unbiassed  mind,  without  desiring  an 
extended  and  accurate  acquaintance  with  its  principles. 
In  addition  to  all  this,  the  Bible  challenges  inquiry.  It 
declares  the  connection  between  faith  and  practice  to 
be  indissoluble.  It  gives  no  countenance  to  thought- 


166  LECTURES  ON  UNIVERSALISM. 

lessness,  by  making  religious  doctrines  a  matter  of  in- 
difference. On  the  contrary,  it  holds  you  accountable 
for  your  every  opinion,  and  whether  you  cherish  a  sys- 
tem which  reflects  the  light  of  heaven,  or  one  which 
adumbrates  the  darkness  of  hell,  it  points  to  the  infal- 
lible sources  of  knowledge,  and  commands  you  with 
authority,  to  seek  for  wisdom  as  for  hid  treasure.  It  in- 
troduces you  directly  to  that  Savior  who  is  the  light  of 
the  world  j  and  if  you  are  not  charmed  by  the  law  of 
kindness  that  dwells  upon  his  lips,  nor  led  to  reflection 
by  the  simplicity  and  pathos  of  his  instructions,  you  see 
him  bidding  you  farewell,  as  he  weeps  over  your  un- 
willingness to  think  for  yourself,  and  exclaims,  "  O  that 
thou  hadst  known  in  this,  thy  day,  the  things  that  be- 
long to  thy  peace !  but  now,  they  are  hid  from  thine 
eyes." 

In  the  prosecution  of  these  lectures,  it  has  been  no 
small  part  of  my  object,  to  convince  those  who  are  in- 
quiring for  the  truth,  that  the  doctrines  of  the  Scrip- 
tures open  an  extended,  and  by  no  means  uncertain 
field  of  inquiry ;  and  that  they  must,  if  they  would  be 
established  in  the  truths  of  Christianity,  take  the  trou- 
ble to  examine  them  for  themselves.  It  is  true,  if  you 
approach  the  word  of  God,  with  the  simple  desire  of 
relieving  your  moral  necessities,  you  will  find  it  like 
coming  to  a  fountain  of  living  waters,  which  can  at 
once  slake  your  thirst,  and  give  to  your  spirit  the  very 
refreshment  of  heaven  ;  but  if  you  come  to  prove  the 


LECTURES  ON  UNIVERSALISM.  167 

doctrines  of  the  Bible — if  you  come  to  confront  the 
theories  of  men  with  the  divine  testimony,  you  have  un- 
dertaken another,  and  a  far  different  work.  Superficial 
investigations  are  sufficient  to  array  all  the  objections 
against  an  important  doctrine,  and  to  agitate  the  mind 
with  doubts,  while  clear  discrimination,  and  laborious 
study  are  necessary  to  settle  the  mind  upon  the  firm 
foundation  of  truth.  On  the  subject  of  speculative  in- 
quiry into  the  doctrines  of  religion,  not  less  thali  in  sci- 
entific and  literary  researches,  the  saying  of  the  great 
English  bard  is  verified  : 

"  There  shallow  draughts  intoxicate  the  brain, 
But  drinking  largely  sobers  us  again." 

It  is  with  these  views  that  I  have  invited  so  much  of 
your  attention  to  the  discussion  of  a  single  doctrine.  I 
wished  to  feel  that  my  hearers  were  fully  persuaded  on 
this  subject,  arid  perfectly  guarded  against  the  ingeni- 
ous sophistry  with  which  the  truth  is  often  assailed. 

In  concluding  this  course  it  is  my  design, 

I. To  PLACE  BEFORE  YOU  A  SUMMARY  VIEW  OF  THE  ARGU- 
MENTS BEFORE  ADDUCED. 

II. To  CONFIRM  THE  POSITION  TAKEN,  BY  DISPLAYING  THE 

CONNECTION  AND  DEPENDENCE  OF  THE  TRUTHS  UPON 
WHICH  OUR  REASONINGS  ARE  FOUNDED.  AND 

III. To  MAKE  AN  APPLICATION  OF  THE  SUBJECT. 

Our  first  lecture  embraced  direct  arguments  drawn 
from  four  classes  of  Scripture  quotations. 


168  LECTURES  ON  UNIVERSALISM. 

I.  The  promises  of  the  Gospel ;  respecting  which  we 
established  these  two  positions : — 

1.  That  they  chiefly  refer  to  these  peculiar  blessings, 
— perfect  holiness,  and  eternal  happiness. 

2.  That  these  blessings  are,  by  all  the  promises  of 
the  Gospel,  clearly  and  distinctly  restricted  to  a  certain 
class  of  men — to  a  class  of  men  whose  character  is  ac- 
curately defined  in  the  Scriptures. 

These  positions  having  been  clearly  established,  we 
went  on  to  show,  that  from  the  fact  that  eternal  life  is 
promised  to  a  defined  character,  it  is  undeniably  im- 
plied, that  there  are  other  characters  which  do  not  fall 
within  the  terms  of  that  definition,  and  who  are  conse- 
quently excluded  from  a  participation  of  the  promised 
blessings.  It  would  manifestly  be  as  idle  and  sense- 
less to  promise  eternal  happiness  to  the  righteous,  while 
all  are  subjects  of  the  promise,  as  it  would  be  to  prom- 
ise that  the  sun  shall  arise,  or  the  rains  shall  descend 
upon  the  righteous,  while  these  blessings  are  continu- 
ally bestowed  alike  upon  the  evil  and  the  good.  And 
it  would  be  as  absurd  to  restrict  the  promises  of  eternal 
happiness  to  the  righteous,  if  all  are  to  be  considered 
such,  as  it  would  be  for  a  civil  government  to  make  a 
legal  provision  in  behalf  of  a  definite  class  of  our  popu- 
lation, when  there  were  not,  and  could  not  be  any  other 
class  in  the  nation. 

We  next  adduced  a  class  of  passages  which  plainly 
teach  that  there  shall  be  a  constrast  between  the  future 


LECTURES  ON  UNIVERSALISM.  169 

state  of  the  righteous  and  the  wicked ;  and  that,  conse- 
quently, the  torments  of  hell  are  as  certain,  and  as  en- 
during as  the  bliss  of  heaven. 

We  adduced  a  third  class  of  passages  which  repre- 
sent men  as  in  danger  of  eternal  punishment ;  showing 
that  he,  who  blasphemes  against  the  Holy  Ghost,  has 
never  forgiveness,  but  is  in  danger  of  eternal  damna- 
tion ;  and  that  professors  of  religion  are  admonished, 
lest  they  should  fail  of  the  grace  of  life ;  and  that  it 
was  urged  by  our  Savior,  as  a  reasonable  ground  of 
fear,  that  after  the  body  is  killed,  God  can  destroy  both 
soul  and  body  hi  hell. 

We  then  concluded  our  direct  testimony  from  the 
Scriptures,  by  citing  a  class  of  texts  which  teach  that 
the  punishment  of  some  men  is  remediless — passages 
representing  them  as  subjected  to  judgment  without 
mercy — as  never  having  forgiveness,  and  as  being  de- 
stroyed without  remedy. 

Our  next  lecture  was  wholly  taken  up  with  a  refuta- 
tion of  the  four  principal  arguments  offered  in  favor  of 
the  doctrine  of  universal  salvation. 

That  you  may  take  a  comprehensive  view  of  this,  I 
will  lay  before  you  a  very  brief  analysis  of  the  whole 
lecture.  The  arguments  considered,  were  drawn  from 
four  sources. 

1.  From  the  justice  of  God. 

2.  From  the  universal  goodness  of  God. 

3.  From  the  atonement  of  Christ. 

15 


170  LECTURES  ON  UNIVERSALISM. 

4.  From  direct  Scripture  testimony. 

We  first  considered  the  doctrine  of  punishments  be- 
ing merely  disciplinary  ;  and  showed  that  it  contained 
the  following  absurdities  and  contradictions  to  admitted 
truths. 

1.  According  to  this  doctrine,  the  curse  of  the  Di- 
vine law  is  not  a  real  curse,  but  a  blessing  ;  and  the 
best  thing  which  God  can  give  to  one  in  the  sinner's 
circumstances. 

2.  There  is  no  distinguished  mercy  in  the  salvation 
of  sinners,  because  they  have  a  right  to  it  on  the  ground 
of  law,  and  cannot  be  deprived  of  it  without  manifest 
injustice. 

3.  It  contradicts  all  idea  of  forgiveness,  because  the 
sinner  needs  no  forgiveness  after  the  claims  of  justice 
are  satisfied. 

4.  It  implies  that  if  Christ  delivers  from  the  curse  of 
the  law,  then  he  delivers  from  the  means  of  repentance ; 
because,  by  the  supposition,  all  that  the  law  denounces 
against  the   transgressor  is  chastisement  sufficient  to 
lead  him  to  repentance. 

In  the  second  place,  we  adduced  another  class  of 
considerations,  which  plainly  and  directly  show,  that 
justice  is  not  satisfied  with  a  mere  discipline,  intended 
for  the  good  of  the  sufferers. 

1.  The  terms  in  which  the  penalty  of  the  law  are  an- 
nounced, are  inconsistent  with  such  an  idea.  The  terms, 
"  wrath  without  mixture,"  "  curse  of  the  law,"  and 


LECTURES   ON   UNIVERSALISM.  171 

"  fiery  indignation,"  cannot,  by  any  stretch  of  imagi- 
nation, be  understood  to  mean  salutary  chastisement. 

2.  Such  terms  never  are  used  among  men  to  signify 
the  chastisement  which  parents  inflict  upon  children  for 
their   good.     They  never  speak   of  cursing  them,  or 
pouring  out  their  fury  upon  them,  for  their  good. 

3.  God  often  speaks  of  chastising  that  class  of  peo- 
ple, who  are,  by  way  of  distinction,  called  the  children 
of  God,  and  their  afflictions  are  said  to  work  out  for 
them  an  eternal  weight  of  glory;  but  damnation  is 
neve?  said  to  produce  the  same  effect. 

From  this  we  proceeded  to  answer  several  arguments, 
which  are  often  adduced,  to  show  that  it  would  be  cru- 
el and  unjust  to  punish  men  eternally. 

It  is  said  that  there  is  not  sufficient  difference  be- 
tween the  most  imperfect  character  of  the  righteous 
and  the  best  character  of  the  wicked,  to  make  it  reason- 
able to  doom  one  to  eternal  punishment,  and  not  the 
other. 

This  argument  is  a  begging  of  the  question,  because 
we  maintain  that  both  deserve  it,  and  that  one  is  deliv- 
ered from  it  by  forgiveness,  while  the  other  suffers 
what  he  deserves. 

2.  It  is  argued  that  life  is  too  short  to  contract  guilt 
enough  to  deserve  eternal  punishment. 

Our  answer  is,  that  the  length  of  time  in  which  a 
crime  is  committed,  has  no  necessary  connection  with 
the  guilt  which  attaches  to  the  offender.  A  man  may 


172  LECTURES  ON  UNIVERSALISM. 

commit  murder,  and  subject  himself  to  capital  punish- 
ment in  a  moment :  And  a  man  may  reject  the  everlast- 
ing favor  of  his  Maker  in  the  same  time. 

Again ;  it  is  alleged  that  the  creature  is  finite,  and 
therefore  cannot  deserve  an  endless  punishment.  To 
this  I  reply, 

1.  That  his  powers  of  sinning  are  not  more  limited 
than  are  his  susceptibilities  of  suffering;  hence,  there  is 
no  more  reason  why  his  sufferings  should  not  be  end- 
less, than  there  would  be  if  his  powers  were  indefinite- 
ly increased. 

2.  God  is  under  no  obligation  to  reclaim  the  sinner ; 
he  does  not  always  do  it  in  this  life,  and  he  is  no  more 
bound  to  do  it  in  the  life  to  come.     Most  of  the  same 
objections,  also,  as  were  raised  against  disciplinary  pun- 
ishment, may  be  made  with  equal  force,  against  every 
argument  drawn  from  the  justice  of  God,  in  favor  of 
universal  salvation.     The  arguments  drawn  from  the 
goodness  of  God,  are,  for  the  most  part,  of  the  same 
type  with  those  professedly  drawn  from  Divine  justice, 
and  are  answered  in  the  same  manner.     A  few  distinct 
particulars  shall  be  briefly  noticed. 

1.  It  is  said,  that  though  men  do,  in  strict  justice  de- 
serve eternal  punishment,  yet,  the  boundless  compassion 
of  God  will  save  all  men. 

Answer :  this  argument  gives  up  the  whole  of  the 
reasoning  from  Divine  justice,  and  admits  that  some 


LECTURES   ON   UNIVERSALISM.  173 

men  will  be  eternally  miserable,  if  goodness  can  suffer 
perfect  justice  to  take  place. 

2.  It  is  alleged  that  we  cannot  conceive  that  so  good 
a  being  as  God  will  leave  any  to  eternal  punishment. 

We  reply,  It  is  just  as  easy  to  conceive  that  he  will 
leave  some  to  eternal  suffering,  as  to  conceive  that 
he  will  leave  them  to  sufferings  of  a  day,  a  year,  or  a 
lifetime  :  so  in  fact,  if  Divine  goodness  require  that  suf- 
fering should  cease,  it  requires  just  as  much  that  it 
should  cease  at  once,  or  that  it  should  never  have  been 
admitted  into  the  moral  system. 

3.  It  is  confidently  asserted,  that  the  eternal  misery 
of  any  part  of  the  human  race,  cannot  be  for  the  good 
of  the  universe. 

This  is  the  thing  which  ought  to  be  proved,  but 
which  I  have  never  known  attempted ;  and  assertion  is 
not  evidence. 

We  next  considered  the  argument  drawn  from  the 
universality  of  the  atonement,  and  showed  that  the 
atonement,  in  its  nature,  does  not  secure  the  salvation 
of  any  individual,  but  that  faith  and  repentance  are  in- 
dispensable to  its  application.  We  then  concluded 
with  an  examination  of  some  of  the  principal  passages 
of  Scripture,  adduced  to  support  the  doctrine  of  univer- 
sal salvation. 

The  next  branch  of  our  argument,  with  which  the 
whole  of  our  third  lecture  was  taken  up,  was  drawn 
from  the  Providence  of  God,  and  was  intended  as  a 
15* 


174  LECTURES    ON    UNIVERSAL1SM. 

confirmation  of  the  direct  reasonings  employed  in  the 
first  lecture.  By  following  the  history  of  the  Church, 
we  found  it  to  be  a  universal  principle  of  the  Divine 
government,  that  when  God  bestows  signal  blessings 
upon  his  Church,  he  does,  at  the  same  time  execute  sig- 
nal judgments  upon  his  enemies.  This  he  did,  in  his 
treatment  of  Noah,  and  the  old  world — in  the  deliver- 
ance of  Lot,  and  the  destruction  of  Sodom — in  the  de- 
liverance of  the  Israelites,  and  the  overthrow  of  the 
Egyptians — in  the  deliverances  by  the  judges — in  the 
destruction  of  Jerusalem,  and  the  enlargement  of  the 
Church  ;  and  in  the  shaking  of  the  nations  by  Luther 
and  his  coadjutors ;  and  this  he  is  doing  by  his  provi- 
dences at  the  present  day.  From  this  principle,  we  in- 
ferred that  the  final  triumph  of  the  Church,  and  the 
final  overthrow  of  her  enemies  will  take  place  at  the 
same  time ;  that  God  is  now  acting  out  the  eternal 
principles  of  his  moral  Government  before  our  eyes  ; 
and  that,  therefore,  we  may  expect  that  there  will  be  a 
difference  between  the  righteous  and  the  wicked  to  all 
eternity. 

In  our  fourth  lecture,  we  took  it  for  granted  that 
either  the  system  embracing  the  doctrine  of  eternal 
punishment,  was  the  true  religion,  or  else  the  doctrine 
of  universal  salvation  had  the  superior  claim  to  be  con- 
sidered the  Gospel  of  Christ. 

We  then  attempted  to  test  the  two  systems,  by  con- 


LECTURES   ON   UNIVERSALISM.  175 

trasting  their  moral  influence.     We   commenced  our 
contrast  with  this  general  proposition  : 

UNIVERSALISM  DOES  NOT  PRODUCE  A  RELIGIOUS  LIFE  ;  WHILE 
THE  SYSTEM  OPPOSED  TO  IT,  DOES  PRODUCE  GENUINE  PRAC- 
TICAL PIETY. 

This  proposition  we  illustrated  under  the  five  follow- 
ing particulars. 

I.  The  system  which  contains  the  doctrine  of  eternal 
punishment,  leads  many  persons  to  come  out  from  the 
world  and  profess  religion  ;   but  Universalism  does  not. 

II.  That  system  which  contains  the  doctrine  of  eter- 
nal punishment,  leads  to  a  life  of  prayer ;  but  Univer- 
salism does  not. 

III.  That  system  which  contains  the  doctrine  of  eter- 
nal punishment,  leads  men  to  active  exertions,  to  send 
the  Gospel  to  the  destitute  ;  but  Universalism  does  not. 

IV.  That  system,  which  maintains  the  doctrine   of 
eternal  punishment,  often  reclaims  men  from  vicious 
habits,  and  from  a  life  of  sin ;  but  Universalism  does 
not. 

V.  That  system,  which  holds  the  doctrine  of  eternal 
punishment,  never  occasions  distress  in  a  dying  hour ; 
but  Universalism  frequently  causes  the  most  distressing 
apprehensions  on  a  death-bed. 

From  this  contrast  we  inferred,  that  Universalism 
cannot  be  the  true  religion.  It  leads  not  even  to  the 
profession  of  piety ;  it  silences  the  voice  of  prayer  ;  it 


176  LECTURES   ON   UNIVERSALISM. 

refuses  to  send  the  bread  of  life  to  the  destitute ;  it  re- 
claims not  the  vicious  from  their  sins;  and  it  often 
leaves  the  soul  to  fearful  forebodings  on  the  bed  of 
death. 

After  all  this,  we  were  aware  that  the  feelings  of 
many  who  hold  the  doctrine  of  universal  salvation,  might 
remain  unsatisfied.  An  impression  might  still  remain, 
that  eternal  punishment  is  more  than  strict  justice  can 
require.  Accordingly,  we  endeavored,  in  our  fifth  lec- 
ture, to  show, — 

THAT  THE  DOCTRINE  OF  ETERNAL  PUNISHMENT  HAS  NO  APPA- 
RENT INCONSISTENCY  WITH  THE  PRINCIPLES  OF  JUSTICE. 

For  this  purpose  we  drew  out  and  exhibited  four  ar- 
guments. We  maintained 

I.  That  the  analogies  between  our  primary  notions 
of  justice  and  the  idea  of  eternal  punishment,  go  far  to 
create  the  presumption  that  such  a  punishment  implies 
nothing  contrary  to  simple  justice. 

This  thought  was  dwelt  upon  in  three  several  in- 
stances; as 

1.  We  count  it  no  injustice  to  submit  to  men's  choice, 
the  high  alternatives  of  good  and  evil.  God  has  actual- 
ly done  so  in  the  present  world  ;  and  as  far  as  we  can 
see,  there  is  no  injustice  in  offering  to  men  his  eternal 
favor,  and  at  the  same  time  allowing  them  to  decline 
receiving  it. 

2.  It  is  a  universal  impression,  that  an  injured  party 
cannot  be  under  obligation  to  one  who  persists  in  wrong 


LECTURES   ON   UNIVERSALISM.  177 


* 


doing  to  reclaim  the  guilty.  God  actually  does  leave 
men  unreclaimed  for  eighty  years  together  in  this  life. 
There  is  no  more  apparent  injustice  in  leaving  them 
unreclaimed  for  eighty  years  on  the  other  side  of  the 
grave,  than  there  was  in  leaving  them  unreclaimed  for 
the  same  period  on  this  side.  Nor  can  you  assume  any 
point  in  eternity,  however  distant,  in  which  the  sinner 
may  have  just  cause  of  complaint  if  God  does  not  then 
reclaim  him. 

3.  It  accords  equally  with  our  primary  notions  of  jus- 
tice that  the  subject  of  a  good  government  may  forfeit 
finally  the  favor  of  that  government.  If  the  subject 
and  the  government  be  immortal,  the  forfeiture  and 
punishment  must  be  immortal.  We  observed  that, 

II.  There  is  good  reason  for  thinking,  that  no  other 
penalty  to  the  Divine  law  could  produce  so  much  holi- 
ness and  happiness  in  the  universe,  as  eternal  punish- 
ment. The  motives  drawn  from  such  punishment  are, 
like  the  motives  drawn  from  goodness  and  mercy, 
infinite.  It  is  the  only  view  of  punishment  which  is,  in 
fact,  effectual,  in  this  world,  and  we  have  no  evidence 
that  any  sinner  could  possibly  be  reclaimed  without  it. 
It  may,  also,  for  aught  we  know,  be  necessary  for  secur- 
ing the  saints  against  falling,  in  a  future  state,  and  the 
amount  of  suffering  may  be  less,  under  such  a  penalty, 
than  under  any  of  a  milder  character;  so  that  this  pen- 
alty may  save  more  suffering,  prevent  more  sin,  and 
produce  more  holiness  and  happiness,  than  any  other 
penalty  could  possibly  do. 


178  LECTURES   ON   UNIVERSALISM. 

III.  It  is  not  unreasonable  to  suppose,  that  sinners 
deserve  eternal  punishment,  when  we  consider  the  na- 
ture of  sin.     Sin,  in  its  tendency,  would  destroy  all  the 
good  which  the  Divine  law  is  adapted  to  secure.     It  is 
a  violation  of  infinite  authority.      It  is  also  3.  voluntary 
rejection  of  God's  eternal  favor. 

IV.  The  consistency  of  eternal  punishment  with  per- 
fect justice,  is  inferred  from  the  fact,  that  men,  when 
they  are  convinced  of  sin,  confess,  themselves,  that  they 
deserve  it.     This  we  consider  as  an  admission  of  the 
guilty,  which  could  not  take  place  on  any  other  sup- 
position than  that  of  a  real  desert  of  endless  punish- 
ment. 

In  our  sixth  Lecture,  we  considered  a  difficulty 
arising  from  certain  views  of  the  Divine  goodness. 

We  have  now  gone  through  with  a  brief  summary 
view  of  the  principal  arguments  presented  in  these  lec- 
tures. In  the  first  we  have  four  direct  arguments,  each 
one  of  which  proves  that  the  doctrine  of  eternal  punish- 
ment is  contained  in  the  Scriptures.  The  second  con- 
tains a  refutation  of  the  chief  arguments  adduced  in  fa- 
vor of  universal  salvation.  The  third  confirms  the 
doctrine  of  eternal  punishment,  by  a  view  of  the  provi- 
dential government  of  God.  The  fourth  shows  that 
that  system  which  maintains  the  doctrine  of  eternal 
punishment,  has  a  higher  claim  to  be  considered  the 
true  religion  than  Universalism,  inasmuch  as  its  moral 
influence  is  of  a  far  happier  character.  The  fifth  evinces 
the  consistency  of  eternal  punishment  with  the  absolute 


LECTURES  ON  UNIVERSALISM.  179 

and  perfect  justice  of  God.  And  the  sixth  exhibits 
large  views  of  the  Divine  goodness,  as  being  consistent 
with  eternal  punishment. 

To  this  body  of  evidence   we  add   one   argument 
drawn  from  the  connection  of  some  of  the  principal 
truths  before  dwelt  upon.     For  the  sake  of  an  ample 
illustration  of  our  proposed  argument,  let  me  suppose 
you   carried  beyond  the  precincts  of  this  little  world, 
and  set  down  upon  one  of  those  superior  planets,  which 
conceals  its  history  and  its  condition  from  our  minds. 
Suppose,  now,  that  you  find  it  at  once  to  be  a  scene  of 
deeper  interest  than  you  had  ever  been  conversant  with. 
You  see  before  you,  rising  in  an  hundred  fold  greater 
grandeur  than  this  earth  is  wont  to  exhibit,  the  moun- 
tain turbaned  with  snow,  and  mantled  in  the  mist  of  by- 
gone centuries.     You  see  the  cataract  whose  deafening 
roar  and  whose  ocean-like  volume  seems   to   tumble 
from  the  very  heavens,  and  to  overwhelm  your  spirit 
with  a   pleasing  awfulness.     The  cascades   are   more 
playful,  and  the  fountains  gush  and  sparkle  with  the 
very  life  that  belongs  to   the  living  waters  of  heaven. 
The  sun  sinks  in  a  purer  flood  of  glory,  and  the  western 
cloud  of  evening  throws  back  a  richer  and  more  chas- 
tened hue  than  earthly  scenes  have  ever  exhibited.   The 
landscape  presents  a   more  delightful  carpet  of  green, 
interspersed  with  flowers   of  unfading   beauty.     The 
forests  also  breathe  a  richer  fragrance,  and  resound 
with  a  heavenlier  melody.     You   cast  your  eyes  also 
upon  its  wide  expanse  of  purifying  waters,  compared 


180  LECTURES   ON    UNIVERSALISM. 

with  which  our  oceans  dwindle  into  insignificance. 
The  canopy  over  your  head  is  like  a  splendid  roof  of 
silver.  The  stars  have  such  a  magnitude  and  such  a 
lustre,  that  their  clusters  seem  like  immense  chandaliers 
hung  from  the  ceiling  above,  and  that  world  assumes 
the  appearance  of  a  magnificent  temple  of  God,  deco- 
rated and  lighted  up  for  devotion. 

You  look  upon  its  inhabitants,  and  there  you  find 
the  same  superiority.  Its  institutions  are  more  happy 
and  permanent.  Its  laws  possess  more  majesty,  in  the 
eyes  of  the  people,  and  virtue  seems  to  possess  greater 
charms  with  them,  than  with  any  community  on  earth. 
You  examine  its  government,  and  you  find  that  it  is  ad- 
ministered with  the  most  consummate  skill.  Yet  you 
find  transgression  there,  and  you  are  told  that  the  gov- 
ernment will  in  a  few  years  call  every  offender  to  ac- 
count, and  that  a  part  will  be  pardoned,  and  a  part  will 
suffer  capital  punishment  lor  their  offences.  Your  in- 
terest is  awakened  to  the  most  intense  degree,  and  you 
are  resolved  to  inquire  to  your  satisfaction,  whether 
such  a  good  and  happy  government  can  punish  any  of 
its  subjects  with  death.  You  resort  to  the  statute  book, 
and  you  find  a  large  class  of  passages  interspersed 
through  it,  which  promise  to  certain  defined  characters, 
that  their  crimes  shall  be  pardoned,  and  that  they  shall 
not  suffer  capital  punishment.  By  this  information, 
you  are  brought,  at  once,  to  the  conclusion,  that  the 
government  will,  in  some  instances,  at  least,  inflict  cap- 


LECTURES  ON  U  NIVERSALISM.  18 1 

ital  punishment.  But  you  proceed  with  your  investiga- 
tions. You  next  find  a  numerous  class  of  passages,  in 
which  a  distinct  contrast  is  exhibited,  between  the  fu- 
ture condition  of  that  class,  who  shall  not  be  punished 
capitally,  and  others.  You  find  these,  also,  scattered 
through  the  statute  book,  in  a  promiscuous  manner. 
Now,  this  last  class  will  not  only  bring  to  your  mind  a 
striking  evidence  of  the  existence  of  a  law,  which  in- 
flicts such  punishment,  but  you  will  also  discover  the 
most  convincing  of  all  evidence,  in  the  concurrence  of 
the  two  classes  of  passages  when  they  are  both  found 
incidentally  scattered  through  the  book  of  laws.  You 
pursue  your  reading,  and  your  attention  is  next  arrested 
with  a  class  of  allusions  to  the  dangers  in  which  cer- 
tain persons  are,  of  falling  under  the  stroke  of  death 
from  the  arm  of  public  justice.  You  then  find  still  other 
declarations  setting  forth  the  condition  of  some  as  utter- 
ly hopeless — as  about  to  suffer  the  punishment  of  death 
without  mercy,  and  as  precluded  forever  from  the  hope 
of  forgiveness.  Would  not  the  incidental  co-existence 
of  these  facts  make  a  chain  of  evidence  which  no  ration- 
al mind  could  resist  ? 

Suppose  now  you  leave  the  statute  book,  and  travel 
through  that  immense  and  wonderful  empire.  You  dis- 
cover no  actual  executions,  but  you  find  strong  build- 
ings, in  which  miserable  wretches  are  confined.  You 
see  them  through  their  prison  grates — their  character 
is  not  improved — they  bite  their  chains,  and  rav 
16 


182  LECTURES   ON   UNTVERSALISK 

around  their  place  of  confinement,  and  curse  the  govern- 
ment that  placed  them  there.  Hope  has  fled  from 
their  countenances,  and  their  eyes  bespeak  an  expecta- 
tion of  a  more  dreadful  punishment.  You  never  see 
any  punished  capitally ;  but  you  see  punishment  inflict- 
ed without  any  reference  to  reclaiming  the  offender — 
you  see  the  most  terrible  exhibitions  of  public  justice, 
evidently  inflicted  with  the  simple  design  of  inspiring 
others  with  the  fear  of  offending,  and  for  the  purpose  of 
maintaining  the  majesty  of  the  laws.  You  see  some 
hurried  away  in  the  most  vengeful  manner  into  a  dark 
prison,  which  no  spectator  may  enter  and  return  in 
peace.  With  these  facts  in  your  mind  you  resort  again 
to  the  statute  book,  and  find  it  declared  there,  that  these 
incomplete  judgments  were  intended  to  give  premoni- 
tions of  the  great  day  of  trial,  and  that  those  who  have 
been  torn  away  from  society  and  incarcerated  in  an 
inaccessible  dungeon,  are  set  forth  forth  for  an  example 
that  others  might  be  warned.  You  again  turn  to  an 
actual  inspection  of  the  state  of  society,  and  you  find  a 
division  in  the  community  with  regard  to  the  very 
question  which  you  are  discussing.  Some  affirm  that 
the  government  will  punish  capitally,  when  the  great 
day  of  trial  shall  arrive ;  while  others  deny  it.  But 
you  observe  this  one  peculiarity  with  regard  to  the  two 
parties,  that  when  the  virtuous  become  vicious,  and  es- 
pecially when  their  moral  defection  becomes  great,  then 
such  often  embrace  the  notion  that  capital  punishment 


LECTURES  ON  UNIVERSALISM. 


183 


is  unjust,  and  that  it  will  never  take  place.  On  the 
other  hand,  when  any  are  reclaimed  from  a  life  of  trans- 
gression, they  uniformly  hold  to  the  opinion  that  such 
punishment  is  just,  and  they  themselves  expect  to  es- 
cape in  no  other  way  than  by  means  of  a  pardon.  You 
find,  in  short,  that  those  who  believe  in  capital  punish- 
ment often  fall  into  a  disbelief  of  the  doctrine  at  the  last 
end  of  a  long  series  of  moral  defections :  but  you  never 
find  one  who  believes  in  an  universal  exemption  from 
death,  falling  into  the  belief  of  capital  punishment  at 
the  last  end  of  a  long  series  of  crimes.  You  find  in 
short,  that  the  doctrine  of  universal  exemption  from 
death  is  most  agreeable  to  those  who  have  not  repented 
and  sought  the  pardon  of  their  offences.  Under  such 
circumstances,  you  can  scarcely  keep  from  your  mind 
the  old  adage — 

"  None  ever  felt  the  halter  draw 
With  good  opinion  of  the  law." 

Now,  viewing  the  connection  of  these  facts  with  the 
passages  before  found  in  the  statute  book,  could  it  any 
longer  be  a  doubt  in  your  mind,  whether  that  govern- 
ment would  punish  some  of  its  subjects  with  death,  or 
not  1  Would  not  the  incidental  agreement  of  all  these 
truths  furnish  an  argument  of  more  weight,  if  possible, 
than  the  whole  body  of  direct  testimony  ?  The  prom- 
ises of  deliverance  from  death  to  some,  would  prove 
the  fact  that  others  must  be  punished  capitally.  The 


184  LECTURES  ON  UNIVERSALISM. 

contrast  between  the  condition  of  those  who  are  deliv- 
ered and  others,  would  prove  it.  The  warnings  of 
danger  would  prove  it.  The  threatenings  of  death 
without  deliverance ;  of  wrath  without  mercy,  would 
prove  it.  The  actual  existence  of  vindictive  punish- 
ment, would  confirm  it.  And  the  moral  influence  of  a 
belief  in  capital  punishment,  contrasted  with  the  moral 
influence  of  denying  the  doctrine,  would  show  beyond 
all  doubt,  that  if  that  government  were  wise  and  disin- 
terested ;  if  it  sought  the  best  good  of  its  subjects,  it 
must  maintain,  by  a  practical  execution,  the  doctrine  of 
capital  punishment.  Yet,  I  say,  this  whole  body  of  evi- 
dence does  not  possess  more  weight  than  the  connec- 
tion— the  incidental  agreement — of  these  facts  pos- 
sesses. 

Now,  we  have  these  very  facts,  and  this  incidental 
agreement  of  truths  in  the  case  before  us.  We  live  in 
a  province  of  Jehovah's  empire.  We  find  in  the  stat- 
ute book  which  he  has  given  us,  these  promises  of  eter- 
nal happiness  to  a  defined  character  :  we  find  this  con- 
trast between  the  condition  of  those  who  shall  be  eter- 
nally happy,  and  others  ;  we  find  these  warnings  of  the 
danger  of  losing  the  soul,  and  positive  threatenings  of 
remediless  punishment.  We  look  abroad  upon  the 
beginnings  of  his  government  here,  and  we  see  abund- 
ant evidence  that  God  is  now  acting  upon  the  very 
principle  of  setting  mercy  and  justice  over  against  each 
other,  and  we  are  confirmed  in  the  belief,  that  he  will 


LECTURES  ON  UHIVERSALISM.  185 

• 

act  on  that  principle  forever.  We  look  at  the  moral 
influence  of  the  system  which  holds  to  eternal  punish- 
ment ;  we  contrast  it  with  the  moral  influence  of  the 
opposite  system,  and  find  them  as  opposite  as  light  and 
darkness. 

Take  one  more  brief  illustration  of  the  argument. 
Suppose  it  should  be  matter  of  dispute,  whether  I  have 
intended  to  maintain,  in  these  Lectures,  the  doctrine  of 
endless  punishment.  You  might  first  quote  numerous 
declarations  and  classes  of  expressions,  to  show  that 
such  was  my  design ;  and  then  you  might  raise  a  still 
stronger  argument  by  displaying  the  incidental  agree- 
ment of  the  several  parts  of  the  course,  and  the  leading 
principles  which  were  aimed  to  be  supported  through- 
out. When  these  passages  were  quoted,  and  the  facts 
that  Universalism  exists,  and  that  many  such  are  in 
this  community,  were  sustained,  and  the  agreement  be- 
tween these  passages  and  these  facts,  and  the  connec- 
tion in  the  course  of  Lectures  were  fully  displayed, 
scarcely  any  one  could  doubt  that  these  Lectures  were 
designed  to  sustain  the  doctrine  of  eternal  punishment. 
And  yet  I  fancy  that  no  candid  and  rational  mind  can 
look  at  the  connection  and  agreement  of  the  truths  that 
appear  in  the  Bible,  and  in  providence,  and  feel  any 
more  doubt  that  God  has  intended  by  these  truths  to 
teach  the  doctrine  of  eternal  punishment,  than  that  I 
have  intended  by  these  Lectures  to  maintain  the  same 
sentiment. 

16* 


186  LECTURES  ON  UNIVERSALISM. 

In  application  of  this  subject,  permit  me  to  remark 

I. — THAT  THE  INSTRUCTIONS  OF  THE  SCRIPTURES,  ON  THE 

SUBJECT  OF  FUTURE  PUNISHMENT,  OUGHT  TO  BE  REGARDED 
WITH  DEEP  AND  SOLEMN  INTEREST. 

This  momentous  doctrine  is  set  forth  with  great 
clearness  in  the  sacred  volume.  It  is  mingled  with  all 
the  proffers  of  mercy,  and  breathes  through  all  the 
promises  of  the  Gospel.  It  is  one  of  those  great  car- 
dinal truths,  of  which  it  seems  as  if  the  whole  sacred 
volume  was  written  to  defend  it.  And  yet  there  is 
scarcely  any  doctrine  which  so  disobliges  a  large  class 
of  hearers,  as  this  very  truth.  If  the  minister  of  Christ 
sets  it  forth  plainly,  he  is  often  heard  with  impatience. 
Yet  why  should  it  be  so  ?  Would  he  appear  like  a 
more  disinterested  friend  if  he  told  you  that  you  should 
have  peace  though  you  walked  after  the  imagination  of 
your  own  heart  ?  Would  he  have  a  better  claim  upon 
your  kind  feelings  if  he  seldom  approached  the  subject, 
and  then  presented  it  in  a  slight  and  easy  manner  ?  On 
the  contrary,  does  he  not  really  deserve  best  at  your 
hands  who  regards  your  interest  more  than  your  good 
graces,  and  who  never  keeps  back  the  most  unwelcome 
truths  for  the  sake  of  your  favor  1  O  it  is  cruel  as  the 
grave,  it  is  requiting  evil  for  good,  when  men  complain 
of  the  severity  of  a  faithful  and  affectionate  preacher  of 
the  gospel,  as  if  he  indulged  himself  in  a  malignant 


LECTURES  ON  UNIVERSALISM.  187 

pleasure  in  setting  forth  their  danger.  But  all  this 
were  nothing,  if  it  were  not  at  the  same  time  requiting 
the  blessed  Savior  evil  for  his  good,  and  hatred  for  his 
love.  He  taught  the  doctrine  of  eternal  punishment 
with  frequency,  and  with  amazing  earnestness.  He 
came  down  from  heaven,  and  abased  himself  to  the 
condition  of  a  servant,  that  he  might  show  men  their 
danger,  and  provide  for  them  a  remedy.  He  bore  testi- 
mony to  his  earnestness  by  dying  upon  the  cross,  and 
proposing  eternal  deliverance  through  his  blood.  Is  it 
not  then  the  highest  ingratitude  to  complain  of  the  very 
revelation  which  we  never  should  have  known,  till  told 
by  the  undying  torments  of  hell,  unless  that  Savior  had 
revealed  it  to  give  efficacy  to  his  purposes  of  grace  ? 
But  who  of  you,  my  friends,  would  be  willing  that  your- 
selves and  others  should  be  free  from  the  influence  of 
the  truth  defended  in  these  Lectures?  Would  you 
like  to  see  the  whole  community  freed  from  the  fear  of 
God,  and  of  eternal  punishment  1  Would  you  like  to 
be  freed  from  the  influence  of  this  truth  upon  your- 
selves ?  Its  motives  to  fear,  and  its  disclosures  of  the 
nature  of  sin,  are  indeed  overwhelming,  but  do  not 
therefore  cast  it  from  you;  rather  ponder  upon  the 
solemn  import  of  eternal  punishment — ask  yourselves 
what  it  is  to  be  destroyed  without  remedy,  and  to  suf- 
fer the  destruction  of  both  soul  and  body  in  hell  ?  In- 
quire if  it  be  not  a  real  fact,  that  you  have  set  at 
naught  the  favor  of  your  Maker  ?  Ask  yourselves  if 


188  LECTURES   ON   UNIVERSALISM. 

you  do  not  deserve  to  lose  that  favor,  and  if  you 
ought  not  to  be  sensible  of  your  exposure  to  eternal 
punishment,  that  you  may  seek  a  timely  deliverance  ? 

II. IN  VIEW  OF  THE  TRUTH  MAINTAINED  IN  THESE  LEC- 
TURES, WE  SEE  THAT  MANY  OF  YOU  ARE  IN  ACTUAL  DANGER 
OF  ETERNAL  PUNISHMENT. 

It  is  one  of  the  first  principles  of  the  gospel,  that  sin- 
ners are  condemned  already,  and  the  wrath  of  God 
abideth  on  them.  It  is  for  this  very  reason  that  Christ 
has  died  for  them;  it  is  for  this  very  reason  that  he  now 
offers  them  forgiveness.  If  you  are  yet  unreconciled  to 
your  Maker,  you  ought  to  regard  yourselves  as  on  the 
way  to  execution.  Think  not  that  all  the  kindnesses 
which  you  are  receiving  at  the  hands  of  God,  are  any 
pledge  for  your  deliverance.  He  gives  you  these  that 
he  may  urge  upon  you,  with  more  tenderness  and  effect, 
the  offers  of  a  free  pardon  of  all  your  offences.  But 
he  will  not  relax  in  the  least  the  rigor  of  his  law.  He 
will  not  diminish  in  the  least  its  eternal  and  tremen- 
dous penalty.  For  you  there  are  but  two  possible  con- 
ditions. You  must  return  to  the  bosom  of  your  God,  on 
the  ground  of  a  gracious  pardon,  or  you  must  sink  un- 
der the  unmitigated  curse  of  that  law,  which  says  noth- 
ing except  "  the  soul  that  sinneth  it  shall  die."  The 
language  of  the  Savior  to  you  is,  agree  with  thine  ad- 
versary quickly,  whilst  thou  art  in  the  way  with  him, 


LECTURES   ON    UNIVERSALISM.  189 

lest  he  deliver  thee  to  the  officer,  and  thou  be  cast  into 
prison."  I  know  that  there  is  a  Savior  provided : 
that  his  grace  is  offered  freely,  and  the  door  of  heaven 
is  set  open  before  you  as  wide  as  the  gates  of  the 
morning — but  still,  I  proclaim  it,  you  are  in  danger  of 
eternal  damnation. 

The  mere  possibility  of  reconciliation  does  not  pre- 
vent this  danger  from  being  real  and  great.  Suppose 
it  were  a  fact,  tested  by  sufficient  observation,  that  of 
that  unhappy  portion  of  the  community  who  make  an 
excessive  use  of  ardent  spirits,  not  one  in  five  is  ever 
reclaimed ;  four  of  them  die  through  intemperance, 
while  one  is  saved  from  it.  Do  you  not  see  that  in 
such  a  case  every  intemperate  man  is  in  extreme 
danger  ?  There  is,  as  we  should  say,  but  one  chance  in 
five  that  he  will  ever  be  reclaimed.  Yet  there  are  no 
physical  hindrances  in  the  way  of  any ;  any  one  may 
turn  from  his  evil  habit.  But  danger  is  proportioned  to 
the  strength  of  the  habit,  and  to  its  delusive  influence. 
And  this  danger  is  fairly  estimated  by  the  proportion  of 
such  persons  as  die  unreclaimed.  Just  such  is  the 
danger  that  arises  from  the  power  of  sin.  The  possi- 
bility, the  perfect  practicability  of  becoming  reconciled 
to  God,  does  not  prevent  it,  so  long  as  in  a  great  ma- 
jority of  instances  men  do  not  turn  from  their  sins,  and 
become  the  heirs  of  eternal  life.  Of  all  the  impenitent 
that  are  here  this  evening,  it  would  be  strange  if  one 


190  LECTURES  ON  UNFVERSALISM. 

in  five  should  die  a  Chrsstian.  There  is  no  impossi- 
bility— no  physical  hindrance,  to  prevent  any  one  of  you 
from  turning  to  God  immediately — but,  I  say,  it  would 
be  singular  as  a  matter  of  fact  in  this  community,  and 
in  this  age,  if  one  in  five  of  the  impenitent,  in  such  an 
assembly,  should  depart  this  life  in  the  faith  of  the  gos- 
pel. Then  1  say  your  danger  is  extreme.  Sin  pos- 
sesses a  delusive,  a  destructive  influence.  The  greater 
part  of  those  under  its  power  go  unreclaimed  to  their 
graves,  and  to  the  judgment  bar.  Think  of  the  impeni- 
tent men  that  have  died  in  this  place  within  the  last 
year,  how  few  of  them  left  any  more  evidence  of  being 
Christians,  than  you  would  if  called  away  this  moment. 
Yet  are  you  not  pursuing  the  same  course  ?  Many  of 
them  heard,  reflected,  and  were  half  resolved,  at  differ- 
ent times,  to  become  Christians.  I  have  sometimes 
wished,  my  friends,  that  I  could  present  to  your  view  the 
images  of  wo  that  are  found  "  where  hell  and  horror 
reigns."  O  if  you  could  see  the  look  of  undying 
agony ;  the  despairing,  wretched  aspect ;  the  impatient 
blaspheming  spirit ;  if  you  could  dwell  upon  his  com- 
pany and  his  employment ;  if  you  could  see  the 
quenchless  fires,  and  the  deathless  worm, — if  you  could 
comprehend  the  amount  of  accumulating  and  unending 
misery,  and  see  all  the  eternal  horrors  that  hang  around 
the  second  death,  it  might  produce  the  most  salutary 
effect.  But  no,  I  am  mistaken,  for  I  remember  that 


LECTURES  ON  UNIVERSALISM.  191 

there  was  one,  who  rose  up  from  the  bed  of  fire,  in 
which  he  was  weltering,  and  seeing  Abraham  afar  off, 
begged,  that  a  poor  beggar  that  was,  might  be  sent 
with  one  drop  of  water  to  cool  his  burning  tongue ;  it 
was  denied — he  had  had  his  good  things  in  this  life. — 
Then  he  begged  again  that  Lazarus  might  be  sent  to 
his  father's  house  to  warn  five  thoughtless  brethren. 
Abraham  declared  to  him  that  they  had  Moses  and  the 
prophets ;  and,  said  he,  let  them  hear  them.  Nay, 
Father  Abraham,  said  the  sufferer,  but  if  one  went 
from  the  dead,  they  will  repent ;  but  Abraham  replied, 
if  they  hear  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded,  though  one  rose  from  the  dead.  It 
is  so ;  we  need  not  wish  the  motives  to  repentance  to 
be  increased.  It  is  idle,  it  is  presumptuous  to  indulge 
such  a  wish.  God  feels  an  infinitely  deeper  compas- 
sion for  impenitent  sinners  than  we  do.  He  has  done 
all  he  can,  in  providing  motives.  Here  is  the  pure  and 
perfect  law.  There  lies  its  sentence  of  eternal  punish- 
ment Here  stands  the  bleeding  sacrifice,  the  Son  of 
God,  showing  the  hands  that  were  nailed  to  the  wood, 
and  his  wounded  side.  Here  is  the  offer  of  a  gratuitous 
pardon.  Yonder  is  the  New-Jerusalem,  with  its  gates 
of  pearl  thrown  open  before  you.  Below  it  is  the  pit 
of  hell,  sending  up  the  smoke  of  the  torment  of  its  in- 
habitants. With  all  these  scenes  revealed,  poor  sinner, 
you  are  yet  unconverted!  And  what  can  God  do 


192  LECTURES    ON   UNFVERSALISM. 

more  ?  Justice  has  raised  his  sword ;  I  heard  him  cry, 
"  Cut  it  down — why  cumbereth  it  the  ground  ?"  Sin- 
ner, your  insulted  Savior  rushes  between  you  and  the 
stroke,  and  pleads,  spare  it  a  little  longer — spare  it 
this  year  also  :  if  it  bear  fruit,  well — if  not,  after  that, 
thou  shalt  cut  it  down.  Will  you  turn  to  that  merciful 
Savior  ?  He  that  believeth,  shall  be  saved  ;  but  he  that 
believeth  not,  shall  be  damned  ? 


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NOTICES." 

From  the  Christian  Intelligencer  of  March  27 th,  1841. 

CHRISTIAN  EXPERIENCE,  as  displayed  in  tlte  Life  and  Writings  of 
St.  Paul.  By  the  author  of"  Christian  Retirement."  First  Ameri- 
can, from  the  seventh  London  edition.  New  York :  John  S.  Taylor, 
145  Nassau  street,  1841,  pp.  418,  12mo. 

The  author's  former  work,  "  Christian  Retirement,"  consisting  of 
a  series  of  reflections  on  different  topics,  is  highly  esteemed,  and 
has  gained  a  large  circulation,  both  among  British  and  American 
Christians.  The  present  work  gives  a  detailed  view  of  Christian 
experience,  as  exhibited  in  the  life  and  writings  of  Paul.  We  have 
read  it  with  interest  and  delight,  and  we  think  it  will  prove  a  favorite 
with  those  who  have  "  tasted  that  the  Lord  is  gracious,"  and  to 
•whom  Christ  is  precious.  It  clearly  unfolds,  and  applies  the  distin- 
guishing doctrines  of  grace,  and  lays  open  the  workings  of  a  heart 
disciplined  in  the  divine  life.  We  feel  obliged  to  Mr.  Taylor  for 
selecting  for  publication  a  volume  of  such  peculiar  excellence,  as  to 
prove  to  the  Christian  full  of  marrow  and  fatness. 

From  the  New  York  Evangelist,  March  20th,  1841. 

Christian  Experience,  as  Displayed  in  the  Life  and  Writings  of  Saint 
v    Paul.    By  the  Author  of  "Christian  Retirement."    New  York: 

John  S.  Taylor. 

To  those  who  have  perused  the  excellent  work  of  this  author — 
*'  Christian  Retirement,"  and  retain  any  thing  of  the  pleasing  and 
salutary  impression  which  it  could  scarcely  fail  of  producing,  it  will 
be  no  common  recommendation  of  this  volume,  that  it  does  not  fall 
behind  its  predecessor.  There  is  the  same  spirit  of  gentle  piety, 


195 

the  same  grace  and  eloquence  of  manner,  and  the  inculcation  in  a 
practical  form,  of  great  theological  truths.  It  consists  of  a  statement 
of  the  principal  features  of  the  character  of  the  Apostle,  and  of  the 
events  of  his  history,  and  those  practical  and  devotional  reflections 
which  they  so  naturally  suggest,  and  so  forcibly  impress. 

The  style  in  which  it  is  published  is  certainly  elegant,  and  reflects 
not  a  little  honor  upon  the  taste  and  enterprise  of  its  publisher.  It 
is  refreshing  to  see  a  good  book  in  a  good  dress,  and  in  our  view, 
greatly  enhances  its  value. 

From  the  New  York  American,  March  2ftth,  1841. 

CHRISTIAN  EXPERIENCE,  as  displayed  in  the  Life  and  Writings 
of  St.  Paul.  By  the  author  of  "  Christian  Retirement."  First 
American,  from  the  seventh  London  edition.  New  York  :  JOHN 
S.  TAYLOR,  145  Nassau  street,  12rno.  This  is  emphatically  a  good 
book.  Next  to  the  Savior  of  mankind  himself,  there  is  perhaps,  no 
character  in  the  New  Testament,  on  which  the  Christian  can  dwell 
more  pleasantly  or  more  profitably,  than  on  that  of  the  devoted,  self- 
denying  Apostle  of  the  Gentiles.  The  author  of  the  work  before  us, 
follows  St.  Paul  from  his  conversion  on  the  road  to  Damascus, 
through  the  whole  of  his  chequered  and  interesting  course,  often 
interweaving  with  his  narrative  the  Apostle's  own  energetic  lan- 
guage, and  presenting  on  every  page  a  rich  banquet  for  the  Christian 
heart.  The  style  of  the  work  is  easy,  chaste,  and  not  unfrequently 
elegant. 

The  volume  is  embellished  by  a  beautiful  and  appropriate 
engraved  title  page,  and  as  a  specimen  of  typography,  reflects  credit 
on  a  publisher  who  is  always  neat  and  tasteful. 

From  the  Times  and  Evening  Star,  March  24tfi,  1841. 

CHRISTIAN  EXPERIENCE,  as  displayed  in  the  Life  and  Writings  of 
Saint  Paul.  By  the  author  of  "  Christian  Retirement."  First 
American  from  the  seventh  London  edition.  New  York:  John 
S.  Taylor. 

"  Be  ye  followers  of  me,  even  as  I  also  am  of  Christ."  It  is  not 
every  man  that  can  thus  hold  himself  up  as  an  example  to  others — 
as  a  model  of  Christian  character.  Christians  too  often  follow  Christ 
afar  off,  and  so  are  unfitted  to  teach  others  by  their  own  conduct. 
Not  so,  however,  with  Paul.  If  ever  there  was  a  whole  hearted, 
thorough-going,  consistent  follower  of  the  humble  and  holy  Jesus,  it 
was  the  converted  Saul  of  Tarsus.  No  merely  human  character, 
therefore,  is  so  worthy  of  the  diligent  study  of  the  people  of  God  as 
that  displayed  in  the  person  of  the  first  "foreign  missionary  of  the 
church. 

This  character  the  author  of"  Christian  Experience  "  has  attempt- 
ed to  exhibit  in  its  various  details.  He  has  given  us  the  characteristics 
of  the  Apostle  in  a  number  of  striking  lights  fitted  to  interest  and 
attract  the  reader's  heart.  His  design  appears  to  have  been  "  to 
exhibit  the  beauty  of  Evangelical  Religion,"  as  it  shone  in  the  person 


196 

of  one 'so  distinguished  for  every  grace;  "by  bringing  into  one 
view,  the  variecTexcellencies  of  his  character,"  he  labors  to  bring 
the  reader  to  imbibe  those  "principles  of  faith  and  love  which, 
through  the  spirit,  made  him  so  great  a  blessing  to  mankind." 

The  book  occupies  a  kind  of  middle  ground  between  biography 
and  those  charming  pictures  of  real  life  that  are  so  admirably 
sketched  by  the  inimitable  Krummachers.  The  devout  Christian 
cannot  fail  to  be  interested  in  its  descriptions  and  illustrations  of 
religious  experience  while  the  undevout,  if  they  will  read  it  attentive- 
ly, must  be  greatly  assisted  in  forming  correct  views  of  the  nature 
and  duties  of  a  religious  life. 

The  appearance  of  the  work  does  credit  to  the  publisher. 

Frum  the  Weekly  Messenger,  March  25th,  1841. 

CHRISTIAN  EXPERIENCE,  as  displayed  in  the  Life  and  Writings  of 
St.  Paul.  By  the  author  of  "  Christian  Retirement."  First  Ameri- 
can, from  the  seventh  London  edition.  New  York :  John  S. 
Taylor,  145  Nassau  street,  1841,  pp.  418. 

To  that  portion  of  the  Christian  Church  who  have  had  the  pleasure 
of  perusing  a  former  work  by  this  author,  entitled  "  Christian  Re- 
tirement," the  present  volume  will  prove  highly  acceptable.  We 
consider  this  volume  as  a  valuable  addition  to  the  stores  of  Religious 
Literature.  The  author  has  chosen  a  prolific  subject  for  the  exercise 
of  his  thoughts ;  one  that  has  engaged  the  attention  and  taxed  the 
powers  of  many  of  the  ablest  writers,  whose  productions  are  num- 
bered among  the  standards  in  the  Religious  Library,  and  well  and 
ably  has  he  executed  his  design.  The  first  chapter  is  devoted  to  an 
examination  into  the  value  of  the  Holy  Scriptures.  In  it  we  find  a 
fountain  of  those  •refreshing  truths,  whose  taste  imparts  strength  to 
the  weary  and  comfort  to  the  afflicted, — the  solace  of  the  believer 
under  trials,  and  his  hopes  for  an  immortality  of  happiness  beyond 
the  grave.  The  balance  of  the  volume  relates  to  the  experience 
and  character  of  St.  Paul,  in  which  the  power  of  God  is  illustrated 
in  all  the  phases  of  his  wonderful  life.  In  perusing  the  chapter  on 
the  conversion  of  Saul  of  Tarsus,  the  mind  is  led  to  dwell  on  the 
sovereignty  and  power,  the  richness  and  freeness  of  that  Grace 
which  could  change  the  fierce  and  bloody  persecutor,  into  the 
zealous  and  self-denying  supporter  of  Christianity.  The  author 
dwells  with  much  interest  on  Paul's  subsequent  labors  in  the  forma- 
tion of  churches,  and  his  tender  regard  for  their  prosperity,  and 
laments  (as  in  truth  he  may)  over  the  want  of  feeling  manifested  by 
pastors  of  the  present  day  for  the  welfare  of  their  flocks.  This  is 
throughout  a  practical  work,  calculated  to  inform  the  understanding 
and  improve  the  heart,  and  if  professors  of  religion  would  lay  aside 
publications  which  serve  to  please  the  fancy,  while  the  soul  is  left 
without  its  proper  nutriment,  and  take  up  works  like  the  one  before 
us,  they  would  find  their  thoughts  and  aspirations  soaring  heaven- 
ward, and  themselves  more  ready  to  leave  this  changing  and  trouble- 
some world  when  God  shall  summon  them  hence. 


197 

The  Christian  public  are  under  obligation  to  Mr.  Taylor  for  the 
publication  of  this  excellent  treatise,  and  we  trust  will  amply  in- 
demnify him  for  his  great  outlay  of  money  in  getting  it  up  in  a  style 
alike  worthy  of  the  work  and  honorable  to  his  taste. 

THE  BACKSLIDER,  BY  ANDREW  FULLER  :  with  an  introduction  by 
the  Rev.  John  Angell  James.  New  York :  John  S.  Taylor.  ]  841, 
pp.  122.  12mo. 

To  write  well  on  such  a  theme  requires  much  experience  and 
knowledge  of  one's  own  heart.  A  man  must  himself  have  been  a 
backslider,  in  order  to  say  with  Paul,  in  reference  to  the  great  seducer 
of  the  people  of  God,  "  we  are  not  ignorant  of  his  devices."  The 
Christian  minister  is  a  man  of  like  passions  with  others,  and  there- 
fore subject  to  the  same  temptations.  Let  him  study  well  and  be 
able  thoroughly  to  probe  his  own  heart,  and  he  will  speak  to  the 
experience  of  his  brethern.  Andrew  Fuller  was  "a  strong  man 
armed ;"  fully  able  to  cope  (made  so  by  grace)  with  every  spiritual 
foe,  and  to  master  any  subject  pertaining  to  Christian  experience. 
In  the  language  of  James,  he  "  handles  his  patient  with  a  kind  of 
gentleness,  yet  probes  the  disease  to  the  bottom :  and  with  vigilant 
assiduity  labors  to  restore  him  to  sound  health ;  carefully  warning 
him,  at  the  same  time,  against  all  deceptive  indications  of  real  cure." 
We  ask  for  this  little  treatise  a  wide  circulation,  assured  that  it  must 
be  "  for  the  healing  of  the  "  backslider. 


MEMOIR 

OF 

MRS.  SARAH  LOUISA  TAYLOR, 

PUBLISHED  BY  JOHN  S.  TAYLOR  &  Co. 
Brick  Church  Chapel,  145  Nassau  Street, 

A1»D 

JONATHAN  LEAVITT,  14  JOHN  STREET,  NEW  YORK, 

BOSTON,  CROCKER  &  BREWSTER, 
PHILADELPHIA,  JOSEPH  WHETHAM  &  SON, 


NOTICES. 

From  the  Christian  Mirror. 

MEMOIR  OF  MRS.  SARAH  LOUISA  TAYLOR:  or  an  Illustration  of  the 
work  of  the  Holy  Spirit,  in  awakening,  renewing,  and  sanctifying 
the  heart.  By  LOT  JONES,  A.  M.,  New  York :  John  S.  Taylor. 
1838,  pp.  324. 

Memoirs  of  individuals  have  become  so  common,  that  not  a  few 
may  be  ready  to  ask,  Why  publish  another  ?  We  have  no  fears  that 
the  above  question  will  be  asked  by  any  one  after  reading  this  volume. 
If  he  does  not  feel '  reproved,  corrected,  or  instructed  in  righteous- 
ness,' it  will  be  because  he  has  made  pre-eminent  attainments  in 
scriptural  knowledge,  and  holy,  useful  living ;  or  else  because  his 
conscience  has  lost  its  susceptibility.  In  Mrs.  Taylor  religion  ap- 
pears with  dignity  as  well  as  grace,  in  power  as  well  as  beauty. 
Hers  was  the  faith  which  ''works  by  love,  purifies  the  heart,  and 
overcomes  the  world."  Its  fruits  were  choice  and  abundant.  Nor 
were  her  virtues  cancelled,  or  their  influence  more  than  destroyed 
by  gross  defects  and  blemishes.  She  had  uncommon  symmetry  and 
harmony  of  character.  With  a  uniform  and  controlling  desire  to  do 
good,  she  never  lacked  the  means  and  opportunity;  and  did  much, 
in  the  best  and  highest  sense  of  the  expression.  She  won  not  a  few 
to  righteousness.  Her  religion  was  a  religion  of  diligence  and 
energy,  rendering  her  "steadfast,  unmoveable,  always  abounding  in 
the  work  of  the  Lord ;"  and  her  labor  was  "  not  in  vain." 

We  see  in  Mrs.  T.  the  same  religion,  in  its  essential  elements, 
and  in  its  more  important  developments)  which  glowed  in  and 
beamed  forth  from  the  "  great  cloud  of  witnesses;" — the  same  faith, 
the  same  humility,  the  same  dependence  on  atoning  blood,  the  same 
susceptibility  to  the  constraining  influence  of  Christ's  love:  "We 
thus  judge,  that,  if  Christ  died  for  all,  then  all  were  dead;  and  that 
he  died  for  all,  that  they  who  live  should  not  henceforth  live  unto 
themselves,  but  unto  him  who  died  for  them."  We  see  deep  reli. 
gious  experience,  but  no  extravagance — strong  feelings,  but  no  fanati-" 


199 

eism— absorbing  devotion,  but  no  cant — firmness  of  principle,  but  no 
party  bigotry.  We  have  here,  not  only  holiness  in  its  principle,  but 
the  beauty  of  holiness  adorning  and  perfecting  the  character. 

Mr.  Jones  was  greatly  favored  in  the  subject  of  his  narrative ; 
and  he  has  wrought  up  his  materials  with  great  skill  and  judgment. 
Nothing  has  been  inserted,  which  would  have  been  better  omitted ; 
and  nothing  appears  to  be  wanting,  which  was  necessary  to  a  just 
appreciation  of  her  character. 

We  unhesitatingly  commend  this  Memoir  to  all  females,  in  all 
ranks  of  society.  The  most  refined  and  best  educated  will  rise  from 
its  perusal,  improved  in  literary  taste,  intellectual  expansion,  and 
correct  thinking  ;  and  the  less  favored  will  learn  from  it  what  it  is  in 
their  power  to  become  by  diligence,  by  prayer,  by  studying  the 
Scriptures,  by  a  whole-hearted  devotedness  to  the  duties  which  they 
owe  to  God  and  their  fellow  men. 

From  the  Boston  Recorder. 

MEMOIR  OF  MRS.  SARAH  LOUISA  TAYLOR  ;  or,  an  Illustration  of  the 
work  of  the  Holy  Spirit,  in  awakening,  renewing  and  sanctifying 
the  heart.  By  LOT  JOKES,  A.  M.,  pp.  324,  12nio.  Boston: 
Crocker  &  Brewster. 

It  is  not  possible  to  do  justice  to  this  captivating  and  instructive 
volume  within  the  compass  of  the  few  lines  to  which  our  notice  must 
be  confined.  And  perhaps  it  is  best  to  desist  altogether  from  an 
attempt  to  convey  a  correct  impression  of  it  to  our  readers ;  for  it 
must  be  confessed  that  our  own  emotions  on  the  perusal  of  it  are 
too  strong  to  permit  the  exercise  of  the  most  cool  and  deliberate 
judgment  as  to  its  intrinsic  merits.  To  follow  a  lovely  youth  through 
the  scenes  of  childhood  and  ripening  years ;  to  mark  the  various 
traits  of  intellectual  and  moral  character,  as  they  are  developed  in  all 
the  relations  of  the  child,  the  sister,  the  friend,  the  wife,  the  mother, 
the  teacher,  and  the  disciple  of  Jesus:  and  then  to.  group  the 
whole,  and  contemplate  the  triumphs  of  faith  over  natural  affection, 
and  the  heart's  corruptions,  and  the  power  of  death  itself;  cannot 
fail  to  excite  very  strong  emotion  in  any  bosom  not  petrified,  even 
though  the  execution  of  the  work  were  marked  with  many  imperfec- 
tions. But  Mr.  Jones  has  not  failed  in  the  fulfilment  of  the  task  he 
has  assumed.  The  simplicity  and  clearness  of  his  delineations ;  the 
richness  and  fulness  of  evangelical  sentiment  diffused  through  the 
whole,  and  arising  naturally  from  his  subject,  the  dignified  tenderness 
of  his  style,  and  the  accurate  discrimination  made  between  spurious 
and  genuine  religion  in  his  incidental  remarks,  show  him  to  be  a 
workman  that  needeth  not  to  be  ashamed,  and  leave  an  impress  on 
the  volume  that  will  render  it  very  precious  to  every  evangelical 
reader.  Any  Christian  who  desires  above  all  things  to  grow  in 
grace ;  to  learn  the  nature  of  the  Christian  conflict,  and  to  use 
successfully  the  weapons  that  shall  give  him  the  victory  over  his 
spiritual  enemies ;  or,  in  one  word,  to  learn  "  the  mind  of  the  Spirit" 
on  these  points,  will  do  well  to  study  this  volume. 


200 

From  the  Episcopal  Sunday  School  Visitor. 

Sometimes  the  usefulness  of  religious  biography  is  lessened  by  a 
redundancy  of  ornament  in  the  style ;  by  too  many  digressions,  which 
are  continually  breaking  into  the  interest  which  the  reader  feels  in 
the  narrative,  and  driving  away  the  profitable  reflections  which  it 
suggests  to  the  mind. 

It  is  very  seldom  that  we  meet  with  a  book  so  entirely  free  from 
blemishes  of  this  kind,  as  the  one  before  us.  It  is  the  simple  portrait 
of  an  amiable,  enlightened  and  devotedly  pious  Christian,  drawn  by 
a  most  judicious  and  faithful  hand. 

The  young  Christian,  who  is  just  commencing  his  course,  and 
whose  temptations  and  trials  are  sometimes  leading  him  to  despon- 
dency, will  read  this  book  with  thankfulness  ;  and  those  who  are  yet 
strangers  to  vital  religion  may  be  induced,  from  this  lonely  instance 
of  its  powerful  effects  in  sustaining  the  soul,  under  the  heaviest 
afflictions  of  life,  and  in  the  hour  of  sickness  and  death,  to  seek,  for 
themselves,  an  interest  in  the  Lord  JESUS  CHRIST. 

Mrs.  Taylor  evidently  possessed  a  fine  and  cultivated  mind.  Of 
this  the  beautiful  fragments  of  poetry,  which  are  given  in  the  course 
of  the  book,  and  the  extracts  from  her  correspondence,  are  an 
evidence.  Had  those  talents  been  cultivated  for  the  world  and  its 
approbation,  she  might,  perhaps,  have  attained  all  that  this  world 
can  give, — fame — applause — and  celebrity.  But  what  would  they 
avail  her  now  ?  She  has  chosen  the  better  part,  which  cannot  be 
taken  from  her. 

It  would-be  injustice  to  the  publishers  not  to  notice  the  beautiful 
manner  in  which  the  work  has  been  executed.  The  paper  and  type 
are  excellent,  and  the  engravings  good :  but  still  the  matter  of  the 
book  is  its  main  recommendation. 

From  the  Episcopal  Recorder. 

This  is  a  new  work  just  issued  from  the  press,  and  well  worthy 
the  attention  of  Christians.  It  describes,  mainly  from  her  own  writ- 
ings, the  character  of  a  Christian,  whose  experience  of  the  powej  of 
sin  and  of  the  power  of  grace,  was  deeper  than  is  usual,  and  whose 
example  of  usefulness  to  others  gives  beautiful  evidence  of  the  reality 
of  her  own  principles  of  character.  We  have  been  much  interested 
in  looking  over  this  volume,  and  rejoice  to  recommend  it  to  our 
readers.  They  will  find  it  an  uncommonly  interesting  and  instructive 
biography,  worthy  of  its  excellent  author,  and  adapted  to  be  eminent- 
ly useful  to  themselves. 

From  the  Christian  Intelligencer. 

This  well-written  biography  of  ah  amiable  and  devoted  Christian, 
who  pleasantly  and  beautifully  exhibited  the  Christian  character  in 
the  different  relations  of  life  and  in  her  early  death.  The  reader  will 
be  pleased  with  the  spiiit  and  sentiments  of  her  correspondence 
introduced  and  scattered  throughout  the  volume.  It  is  calculated  to 
be  useful  and  edifying,  and  we  freely  commend  it  to  our  readers. 
It  is  published  in  a  beautiful  style. 


201 

From  the  Christian  Watchman. 

The  interesting  subject  of  this  memoir  was  born  at  East  Haddam, 
Conn.,  January  18,  1809,  and  died  August  2,  1836.  Books  of  this 
description  are  sure  to  obtain  readers,  and  therefore  we  sincerely 
wish  they  always  combined  as  much  solid  instruction  with  affecting 
and  interesting  narrative,  as  we  find  in  this  volume.  "  He  that  win- 
neth  souls  is  wise."  Every  endeavor,  therefore,  to  secure  so  im- 
portant an  object,  which  is  not  at  variance  with  the  principles  and 
the  spirit  of  revelation,  is  wise  also.  As  the  author  fervently  prays, 
so  we  sincerely  hope  that  this  work  "  may  subserve  the  interests  of 
our  holy  religion,  and  be  the  means  of  leading  many  to  the  fountain 
of  eternal  life." 

It  is  a  lamentable  fact,  but  one  we  suppose  no  one  will  venture  to 
deny,  that  there  are  persons  who,  though  they  cannot  be  prevailed 
upon  to  read  a  few  pages  of  a  book  of  this  kind,  would  need  no 
persuasion  to  sit  down  and  peruse  any  of  Bulwer's  novels,  from  the 
preface  to  the  finis,  without  suffering  their  attention  to  be  interrupt- 
ed. A  person  can  hardly  read  this  volume  without  feeling  that,  for 
the  time  at  least,  he  is  a  wiser  and  a  better  man.  The  author  has 
produced  a  book  alike  creditable  to  the  powers  of  his  mind  and  to 
the  devotional  feelings  of  his  heart ;  and  which,  in  our  opinion,  justly 
entitles  him  to  the  thanks  of  the  religious  public,  among  whom  we 
sincerely  hope  it  will  obtain  an  extensive  circulation  and  an  attentive 
perusal. 

From  the  New  York  Evangelist. 

In  the  memoir  of  Mrs.  Taylor,  the  reader  will  see  chiefly  "  an 
illustration  of  the  work  of  the  Holy  Spirit,  in  awakening,  renewing, 
and  sanctifying  the  heart."  He  will  see  an  humble  female,  born  in 
Connecticut,  and  reared  under  the  genial  influence  of  that  blessed 
atmosphere  so  prevalent  in  the  land  of  the  pilgrims,  becoming 
first  a  teacher  of  youth  in  her  native  state,  then  in  New  York 
city.  With  a  mind  well  [cultivated,  and  of  a  very  respectable 
order  of  talent ;  with  a  heart  formed  for  friendship,  and  keenly  alive 
to  the  purest  and  tenderest  sensibilities;  she  was  such  a  one  as 
almost  any  one  would  wish  their  daughters  to  be.  Her  piety  was 
of  a  high  order,  even  from  the  first,  and  no  wonder;  she  had  been 
an  object  of  the  prayers  and  exhortations  of  Harlan  Page.  The 
closing  scenes  exhibit,  in  no  small  degree,  the  triumphs  of  Christian 
faith.  The  biographer  has  done  his  work  well,  interweaving,  page 
by  page,  in  an  easy,  natural  manner,  delightful  lessons  from  real 
life. 

The  book  is  a  beautiful  specimen  of  the  printer's  art,  and  shows 
also,  in  the  portrait  prefixed  and  the  vignette  title-page,  the  engraver's 
skill.  The  book  will  be  read,  and  seldom,  we  hope,  without  profit. 

From  the  Christian  Advocate  and  Journal. 

This  memoir  is  an  illustration  of  the  work  of  the  Holy  Spirit,  in 
awakening,  renewing,  and  sanctifying  the  heart.  Mrs.  T.  was  in 
many  respects  an  extraordinary  woman ;  and  her  biographer  has 


202 

performed  his  task  in  a  style  of  great  excellence-  The  narrative  of 
her  conviction  and  contrition,  which  is  here  given,  is  deeply  affect- 
ing and  instructive,  Sy  reason  of  its  protracted  character,  as  well  as 
the  circumstances  which  kept  her  so  long  without  the  "joy  in  believ- 
ing," which  she  afterwards  found  to  have  been  her  privilege.  That 
hers  was  the  true  "  godly  sorrow  which  worketh  repentance  unlo 
salvation/'  no  one  can  doubt ;  and  yet  she  was,  for  many  years,  the 
subject  of  its  anguish  and  mental  agony,  before  she  received  the 
"spirit  of  adoption,"  or  had  the  "witness  in  herself"  of  which  the 
apostle  speaks.  Subsequently,  her  enlightened  piety,  her  growth  in 
grace,  and  her  experience  of  the  fulness  of  the  blessing  of  the  Gospel 
of  peace,  made  her  a  "  burning  and  shining  light."  In  these  days  of 
degeneracy,  her  memoir  is  a  most  timely  publication,  showing,  as  it 
does,  an  eminent  example  of  Christian  experience  and  practice,  un- 
sophisticated by  any  of  the  dogmas  of  scholastic  divinity. 

Mrs.  Taylor  was  an  humble,  sincere,  fervent  and  consistent  Chris- 
tian, in  sickness  and  in  health,  living  and  dying,  exemplifying  the 
truth,  power,  and  preciousness  of  our  holy  religion.  Intellectually, 
she  was  a  woman  of  a  high  order ;  and  her  early  and  devoted  piety, 
her  patience  and  resignation  in  affliction,  her  victory  over  death,  all 
demonstrate  that  she  was  a  witness  of  the  washing  and  regeneration 
and  the  renewal  of  the  Holy  Ghost. 

Would  that  our  young  ladies  would  read  her  memoir,  imbibe  her 
spirit,  share  her  enjoyments,  and  participate  in  her  blessedness  here 
and  hereafter. 


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